Markandeya Purana (Study)
by Chandamita Bhattacharya | 2021 | 67,501 words
This page relates 鈥楩amily Structure (Introduction)鈥� of the study on the Markandeya Purana, one of the oldest of the eigtheen Mahapuranas preserving the history, civilisation, culture and traditions of ancient India. The Markandeyapurana commences with the questions raised by Rishi Jaimini (a pupil of Vyasa), who approaches the sage Markandeya with doubts related to the Mahabharata. This study examines various social topics such as the status of women, modes of worship, yoga, etc.
Go directly to: Footnotes.
Family Structure (Introduction)
The family is a well-knit unit of society. Generally it comprises the husband, wife, children, brother, sister and parents. The family is the smallest and starting point of evaluation from the sociological point of view. The word family has come from the Roman term 鈥榝amulus鈥� i.e. a domestic slave.[1] In the 惭腻谤办补峁囜笉别测补辫耻谤腻峁嘺 we find the description on the concept of family life expressed through the conversation between two deers.[2] Here it is stated that a family is considered to be complete when there is a child.[3] But, in spite of having many sons and daughters, a man has to dwell amidst the flames of raging conflagration for the excessive self-interest in those children.[4]
Status of the Father
In the Vedic period, a father was considered as the head of the family. All liabilities of the family were dependent upon him and all other members of the family owed obedience to him.[5] The 惭腻谤办补峁囜笉别测补辫耻谤腻峁嘺 also agrees that father is all in all in a family. It has been expressed by the speech of 碍耻惫补濒补测腻艣惫补 that those sons are very lucky and happy who, in their father鈥檚 lifetime possess a particle from a huge amount of father鈥檚 wealth.[6]
On the other hand, the fatherless one, who worry about wealth, are truly lacking in happiness, enjoyment and are deceived by the providence.[7] The father occupies an important place in the whole family. So, he should be honoured and should not be touched with the foot by his son. It is mentioned in the 惭腻谤办补峁囜笉别测补辫耻谤腻峁嘺 that touching the father as well as the cow, the fire, the mother, the sister, the son-in-law, the 产谤腻丑尘补峁嘺蝉 and the aged ones with the foot was considered to be a sin.[8] Again, killing of the father,[9] disregarding of parents etc. are included into very sinful acts.[10] Thus we can imagine the high status of the father in the family at the time of the 惭腻谤办补峁囜笉别测补辫耻谤腻峁嘺.
Status of the Son
There are various duties and responsibilities to be performed by a son. Like the father, a son also takes an important part in the family.In the Vedas we find the references of a parent's desire for having one or more sons and a mother bearing ten sons were considered to be very lucky. The generation of the family survives through the birth of a son. So the son acts as the continuer of the family line. The birth of a son is the primary object of a married couple.[11] Generally every married couple is found to have a craving for the birth of a good and heroic son. The 峁欢惫别诲补 contains enough examples of desiring brave sons.[12] The son was trusted to save his forefather from the hell called 鈥榩ut鈥� into which they might otherwise fall without his birth.[13] Birth of a son was dreamt up to be responsible towards helping father to perform his duties which are due to the manes, men and the gods.[14] A man cannot achieve the aim like worshipping the gods, the manes and the living-beings without begetting sons.[15] It is also believed that, when one sonless person performed sacrifices to the 辫颈迟峁泂 with the offerings of flesh then he might get sons. Penance was also practised for that purpose. For example king Karandhama performed penance and pleased God Indra for obtaining a son.[16] According to 惭腻谤办补峁囜笉别测补辫耻谤腻峁嘺, sonless is better than having a fool or bad son. Because a bad son brings unhappiness to the family, friends, untimely old age to his parents and causes the downfall of his 辫颈迟峁泂 from the heaven. A bad behavioural son is hated by everyone because he never satisfies the 辫颈迟峁泂, gratifies his friends and brings misery to his parents.[17] On the other hand, a good son is a protector of his father.[18] That son who is known in the world through his father is considered to be hated one. But the birth of that father is considered to be worth (蝉耻箩补峁噈补) if he attains fame through his son.[19]
It is seen that every man in this world tries to achieve fame by acquiring knowledge in different branches, offering gifts or donations to the needy and earning prowess. But a father, how much may he have acquired fame, wants to see his son surpassing him in all good aspects. This has been stated in the 惭腻谤办补峁囜笉别测补辫耻谤腻峁嘺 that person who is not surpassed by his son in respect of knowledge, gifts and prowess cannot experience that happiness which springs from a good son.[20] Again upon the success and progress of his son a person鈥檚 epithet 辫耻迟谤补惫腻苍 depends. It is stated here that father, in true sense, as 辫耻迟谤补惫腻苍 i.e. possessed of a son if his son possesses both knowledge of the 艣腻蝉迟谤补蝉 and good character. These qualities of his son also are always extolled by his friends and foes respectively.[21] Those parents are considered to be fortunate whose sons are commanded by the entire world, beneficent, peaceful and devoted to good work.[22] On the basis of the skill and greatness of sons the 惭腻谤办补峁囜笉别测补辫耻谤腻峁嘺 divides the sons into three groups, viz. uttama, madhyama and adhama. Accordingly, a middling (madhyama) son is he who does not diminish the glory, wealth and heroism of his father, the best (uttama) son is he who adds, by his own might, fresh heroism to the victory achieved by his father and exceeds that, and the lowest son is that who lessens the wealth, heroism and glory acquired by his father.[23] Also, a son who acquires fame by his own work is considered as fortunate or lucky, he is considered an ordinary (middling) man if he is known through his father, grandfather and also if a son is known by his maternal relatives and mother, he is called the worst of men.[24]
Relation between Father and Son
The relation between a father and a son is very close. In the 1 st 蝉奴办迟补 of the 峁欢惫别诲补, in the context of praising God Agni, it is stated that the father is easily available (蝉奴辫腻测补苍补) for a son for his (son鈥檚) wellbeing.[25] Likewise, 惭腻谤办补峁囜笉别测补辫耻谤腻峁嘺 shows the friendly and strong relation between the father and the son. A father discussed every matter with his son, except his personal matter. A father prays Agni to protect his beloved son just like a father.
This is quoted in the 惭腻谤办补峁囜笉别测补辫耻谤腻峁嘺 迟丑耻蝉鈥�
yatte vahne 艣颈惫补峁� 谤奴辫补峁� ye ca te sapta hetaya岣� /
tai岣� p膩hi na岣� stuto deva 辫颈迟腻 辫耻迟谤补尘颈惫腻迟尘补箩补尘 //[26]
For example, prince 峁歵补诲丑惫补箩补 who accepts the orders of his father (辫颈迟耻谤腻诲别艣补办腻谤颈苍)[27] decided to work for his father without being remarried after the death of his wife, 惭补诲腻濒补蝉腻.[28] It is permissible for a son to discuss his personal life with his father. On the basis of this opinion 厂耻辫谤补产丑腻鈥檚 father told 狈腻产丑腻驳补 to obtain his father鈥檚 permission to marry 厂耻辫谤补产丑腻, a 痴补颈艣测补 lady.But 狈腻产丑腻驳补 refused to do it thinking that there is no scope for consultation with the gurus those works which should not be done.[29] On the other hand, there are some sons who did not fulfil their father鈥檚 request. For example, sage 厂耻办峁涐梗补鈥檚 sons did not accept his father鈥檚 order. They refused to do when he asked them to give their flesh to Indra who had come, in the guise of an old bird, to test his truthfulness. Then, out of anger, 厂耻办峁涐梗补 cursed his sons to born as birds. But, later on he repented for his work and bestowed upon them the highest knowledge it shows his love for his sons.[30]
Footnotes and references:
[1]:
J. Sanyal and Mallick, K.N., Social Philosophy, p.58
[2]:
惭腻谤办补峁囜笉别测补辫耻谤腻峁嘺, 65.21; 117.10
[3]:
[4]:
[6]:
[7]:
[8]:
Ibid., 14.59-60
[9]:
Ibid., 10.81
[10]:
Ibid., 15.3
[12]:
峁欢惫别诲补, 1.64.14 d; 1.140.12 c; 2.23.19 b; 2.24.15 c; 2.32.1 d; 7.34.20 d, 8.27.16 c
[13]:
garbh膩dh膩navidh膩nena na k膩mamanurudhyat膩 /
辫耻迟谤腻谤迟丑补峁� janita艣c膩ya峁� punn膩mno bibhyat膩 mune // 惭腻谤办补峁囜笉别测补辫耻谤腻峁嘺, 72.16;
cf., pu峁僴膩mna narak膩d yasm膩d tr膩yate pitara峁� 蝉耻迟补岣� /, 惭补丑腻产丑腻谤补迟补, 1.147.5; 搁腻尘腻测补峁嘺, 2.107.12; 惭补苍耻蝉尘峁泃颈, 9.138; Nirukta, 2.11
[14]:
pit峁沝evamanu峁膩峁嚹佱箖 y膩nyukt膩ni 峁涐箛膩ni vai /
t膩nyap膩kurute putro............................. // 惭腻谤办补峁囜笉别测补辫耻谤腻峁嘺, 3.40
[15]:
[16]:
Ibid., 118.1
[17]:
Ibid., 72.7 b -9,12
[19]:
[20]:
na satputrak峁泃膩峁� pr墨timanya岣� pr膩pnotim膩nava岣� /
putre峁嚹乼i艣ayito ya岣� praj帽膩d膩navikramai岣� // Ibid., 19.100
[21]:
[22]:
[23]:
Ibid., 19. 94-97
[24]:
膩tmaj帽膩n墨 yato dhanyo 尘补诲丑测补岣� pit峁洷杈背倌錷ahai岣� /
尘腻迟峁沺补办峁峁嘺 尘腻迟谤腻 ca 办丑测腻迟颈峁� 测腻迟颈 苍补谤腻诲丑补尘补岣� // Ibid., 19.102
[26]:
惭腻谤办补峁囜笉别测补辫耻谤腻峁嘺, 96.71
[27]:
Ibid., 19.8
[28]:
Ibid., 21.16-17
[29]:
[30]:
Ibid., 3.15