om gurave namaù

Marriage
SJC Europe Conference 2006
SJC Europe Conference, 2006
Venue: Novi Sad, Serbia
Date: Thursday, 19 January, 2006
Time: 11.15 am to 5.15 pm
Presented by: Pt. Sanjay Rath
Tel: +91 11 42430122,
E-mail: srath@srath.com,
WebPages: http://srath.com
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Types of Marriage: Sanjay Rath

Error! No table of figures entries

Contents
found.
1. Introduction 3
1.1. Engagement 3
1.2. Mahäåñi Jaimini Upadeça 4
1.3. Definitions of marriage 5
2. Eight types of marriage 5
2.1. Vedic marriage concept 5
2.2. Acceptability based on varëa 6
2.2.1 Mixed forms of marriage 7
2.3. Description of Eight types 8
2.3.1 Brähma Viväha: Jupiter 8
2.3.2 Daiva Viväha: Mars 9
2.3.3 Ärña Viväha: Moon 10
2.3.4 Präjäpatya Viväha: Sun 11
2.3.5 Äsura: Mercury 11
2.3.6 Gändharva: Venus 12
2.3.7 Räkçaça: Saturn 13
2.3.8 Paiçäca: Rähu (or Ketu) 13
2.4. Manu’s overview of results 13
2.5. Caste considerations etc. 14
2.5.1 Upapada 15
2.5.2 Progeny 16
2.5.3 Women get precedence 17
2.5.4 Progeny from inter-caste marriage 18
3. Case studies 20
3.1. Brahmin traditional marriage 20
3.1.1 Brahmin traditional marriage 21
3.2. Rajiv & Sonia Gandhi marriage 22
4. Appendix - 1 25
5. Appendix – 2 32

Charts
Chart 1: Male/Groom 20
Chart 2: Female/Bride 20
Chart 3: Male/Groom 21
Chart 4: Female/bride 22
Chart 5: Feroze gandhi 22
Chart 6: Female 23

Tables
Table 1: Acceptable marriages 6

Figures
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1. Introduction
The word viväha means leading away (of the bride from her father's
house), taking a wife, marriage with or without instruction (~dékña).

1.1. Engagement
Most marriages of the decent kind had an engagement followed by the
wedding and this is what marks them out from the others as being socially
acceptable forms. There can be other forms of social engagement for
decency definitions based on different cultures and needs at a point of time.
The traditional Greek marriage was in two stages called (1) the engue, a
pledge like engagement in the form of an oral agreement between the
bride's kyrios (male guardian) and the groom, and (2) the ekdosis, which was
transfer of family. Engagement can take various forms based on the method
of communication used, social and cultural laws understood and obeyed
and people and relations involved in the process. Manu1 holds the view
that mutual consent (engagement is basically an expression of mutual
consent) should be contracted among all varëa (profession types) while
among the Brähmaëa, kanyädäna with libations of water is most
auspicious. The moot point being made is that all sorts of contracts are
made along with the marriage including dowry, bride-price or even
promises of protection and support (especially in political/royal marriages)
but this is not at all advised for Brähmaëa varëa (intellectuals) who should
marriages without any contractual obligation in the form of wealth, power
or business.

Engagement is seen from the third and ninth houses which, for a
Brähmaëa, include the dharma bhäva (ninth house) and the guru upadeça
(third house). A Brähmaëa is expected to have the highest ideals in these
two houses and hence is advised by Manu to refrain from any kind of a
commercial transaction, exchange of money or even a promise of protection
or land etc, in exchange (lieu of) of marriage. Jupiter is the natural
significator of the ninth house and the Brähmaëa is expected to keep the
third and ninth houses pure with the regular recitation of the gäyatri

1
adbhireva dvijägryäëäà kanyädänaà viçiñyate |
itareñäà tu varëänämitaretarakämyayä ||Manu Smriti iii.35
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Types of Marriage: Sanjay Rath

mantra2 (upadeça of which is supposed to have been received at 7, 8 or 9

years of age). It is for this reason Harihara3 states that planets associating
with Jupiter or from its sign the natives faith is to be ascertained.

1.2. Mahäåñi Jaimini Upadeça

The third and ninth houses become crucial in marriage as these houses
show the dharma of the marriage4 and that of the native respectively. The
Sun has the responsibility of upholding dharma. The sign in the second
from the Sun will have the Sun in maraëa käraka sthäna while those in the
6th, 8th or 12th from the Sun are in dusthäna. This forms the ‘negative’ group
– 2nd, 6th, 8th & 12th.

Manifestation of a bhäva is through its aruòha or image and the aruòha of

the 3rd (A3) and 9th (A9) houses have to be examined for the manifestation
of these houses. If these are in the negative group of 2nd, 6th, 8th or 12th
houses from the Sun then these shall be destroyed by the Sun resulting in
physical problems in begetting progeny or problems concerning children.
Similarly the third (AS3) and ninth (AS9) houses from the Sun are
examined and the aruòha of these houses if in the negative group (2nd, 6th,
8th or 12th house) from the Sun indicates bad karma done due to which
progeny maybe lacking or afflicted. Gäyatri mantra or dharma mantras
(based on the religion or path of the native) are the best panacea.

Even if the aruòha of the third house (A3 or AS3) or the ninth house (A9 or
AS9) is not in a negative group (2nd, 6th, 8th or 12th house from the Sun), the
placement of Mercury and Venus in these houses can also deny progeny.

These houses of engagement viz. the 3rd and 9th, from the lagna and Sun,
and the aruòha emanating from these houses forms the engagement plank
and determines the marriage process and fruits of marriage are accordingly
ascertained.

2
For those following the Satya Sanätana dharma while others following other religions or
paths can recite their dharma prayers regularly.
3
Praçna Märga
4
Seventh house is the house of marriage and the ninth (dharma) from this is the third house.
There can be four levels of dharma definition based on the nature of the sign in the third
house as fire, water, air and earth (agni, jala, väyu and påthvi tatva) or from its lord and
planets therein.
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1.3. Definitions of marriage

Freedom of women and guardianship, which automatically implies lack of
freedom, is an important consideration in the type/nature of the marriage
and its definition in any society. Anthropology defines marriage as a
socially approved sexual and economic union between a man and a
woman. The reasons cited for the phenomena of universality of marriage
are:

1. Division of labor by sex based on the notion of husbands hunting

and women gathering or in a more settled society husbands farming
or agriculturists and women cooking.
2. Prolonged infant dependency would require physical, psychological
and economic support from both parents
3. Sexual competition or the social need to limit conflict between males
for the females in order to maintain cohesive group

Perhaps a very fine modern definition has been attempted by

2. Eight types of marriage

2.1. Vedic marriage concept
All these definitions and the various models of marriage drawn lack a
universal view of such a complex globally applicable phenomena that cuts
through all kinds of societies and cultures. The view point of the Rishi’s is
perhaps, based on the Kälacakra and the concept of Añöa Lakñmé5. In this
paper we focus on defining the eight types for jyotiña use and subsequently
these can be further developed to be more comprehensive and fully
appreciative of Mallanaga Vatsyayana’s Kämasutra or other social works.

There are eight kinds of marriage as defined in Manu Småti6 applicable to

the four varëa. These are Brähma, Daiva, Ärña, Präjäpatya, Äsura,

5
l]te svR> Any #it liúm. lakñate sarvaù anaya iti lakñmi. [m.lakñate keeing gaze, vigil, aim;
sarva: all, everyone; anaya: evil course, ill luck misfortune, adversity]
6
caturëämapi varëänaà pretya caiha hitähitänh |
añöävimänh samäsena strévivähännibodhata || Manu smriti iii.20
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Gändharva, Räkçaça, and Paiçäca7. These eight forms of marriage are also
explained by Yajïavalkya8.

Manu has stated that he will explain the ‘dharma of each varëa9’ implying
that these are the nature of the all beings of a particular varëa and not
governmental or social laws in any way. It is in the nature of someone
belonging to a varëa (profession or career) to imbibe the guëa of that
profession and very few saintly people like Saint Ramdas, the guru of
Chhatrapati Shivaji are not affected by profession and continue in their
work like karma Yogi – beyond the guëa as they have no attachment to the
fruits of their karma or professions.

What Manu is trying to say is that it is in the nature of a murderer to find

the mode of kidnapping or intoxicating a woman and raping or forcing her
into marriage as natural way of thinking and this is what such a person
shall have a tendency to do. The types of marriages that a person belonging
to a varëa resorts to is basically the nature of the person himself. Destiny is
another factor as in the case of a lady who gets kidnapped and forced into
marriage, this factor comes into being. Manu says that while explaining the
nature (dharma) of each varëa and guëa (varëa is not excluded from guëa
and the latter is as important a factor and should not be ignored). Based on
the act of marriage the good and evils that will follow as a consequence is
also being told by him and that this is not restricted to this birth alone and
continues after death as well in addition to affecting the progeny from such
a consummation of marriage.

2.2. Acceptability based on varëa

Table 1: Acceptable marriages

Varëa Manu’s advise Rishi advise10 Comments

Brähmaëa Brähma, Daiva, Brähma, Daiva, Asura and
(Intellectuals) Ärña, Präjäpatya, Ärña, Präjäpatya Gandharva

7
brähmo daivastathaivärñaù präjäpatyastathäasuraù|
gändharvo räkçasaçcaiva paiçäcaçcäñöamoadhamaù| MS iii.21
8
ibid i.i, 58-61
9
yo yasya dharmyo varëasya guëadoñau ca yasya yau|
tadh vaù sarvaà pravakçyämi prasave ca guëäguëänh|| MS iii.22
10
caturo brähmaëasyädyänh praçastänh kavayo viduù |
räkçasaà kçatriyasyaikamäsuraà vaiçyaçüdrayoù| MS iii.24
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Äsura, marriage is
Gändharva prohibited for
Brähmaëa by the
Rishi’s but Manu
has diluted this
condition
Kñatriya Präjäpatya , Brähma, Daiva, Manu has
(Warriors or Äsura , Ärña, Präjäpatya disallowed the
Security related Gändharva , ⫹ Räkçaça spiritually higher
forms of marriage
people) Räkçaça
for kñatriya, vaiçya
Vaiçya Präjäpatya , Brähma, Daiva,
and sudra for
(Businessmen, Äsura , Ärña, Präjäpatya perhaps ‘political’
traders) Gändharva ⫹ Äsura & reasons. He has
Gändharva also added
Sudra Präjäpatya , Brähma, Daiva, Gandharva and
(Physical Labor) Äsura , Ärña, Präjäpatya Asura forms
Gändharva ⫹ Äsura & which are
Gändharva prohibited for
Kñatriya by the
Rishis.
Prohibited form Äsura & Paiçäca Most translators
Paiçäca11 have missed this
point that the
Paiçäca marriage
is prohibited
although listed
among the 8 forms
explicitly as
añöamoadhamaù

2.2.1 Mixed forms of marriage

Manu has explicitly mentioned that these eight forms may not occur in
their pure forms all the time and that for Kñatriya12 the mixed form of
Räkçaça and Gändharva is allowed traditionally.

11
païcänäà tu trayo dharmyä dvävadharmyau småtäviha |
paiçäcaçcäsuraçcaiva na kartavyau kadä cana ||MS iii.25
12
påthakh påthagh vä miçrau vä vivähau pürvacoditau |
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In the case of mixed form then the activity involved in the marriage process
has to be noted carefully and then a decision has to be taken whether to
accept this or not based on what is ‘allowed’ for each varëa (professional
type). This also implies the existence of various types of marriages that is as
exhaustive as the imagination of man and includes every kind of sexuality.

2.3. Description of Eight types

2.3.1 Brähma Viväha: Jupiter

This is considered the best kind of marriage in which the parents of a boy
who has finished his schooling (education) seek the hand of a suitable girl
from her parents. Manu13 advises that the groom should be at least
knowledgeable of one of the Vedas (Åk veda) if not all three (or four in Kali
Yuga). The bride’s parents scrutinize the credentials of the groom to be
before giving their consent and are advised to note his behavior, conduct
and learning before giving their consent for marriage of their daughter.
There in no dowry or bride-price in this system as marriage and the
alaëkära (ornament) of the bride is her knowledge and good conduct.

In any case, translators like Georg Bühler14 have grossly misinterpreted this
çloka and have brought in “decking her (with costly garments) and
honoring (her by presents of jewels)” perhaps due to the word of kanyä
dänaà or the ‘donation of a girl’, which again is Manu’s world view and is
not purely Vedic as it attaches a property value to womanhood and this is
essentially amounting to degradation of women. In fact the vedic view is
that both the bride and groom are well lettered in this type of marriage and
are well behaved in their conduct and of noble character and the proposal is
to be taken by the groom’s father or family and not from the brides family
thereby giving due respect to the learned woman.

This is the best kind of marriage when performed and maintained with
meritorious deeds brings with it the blessings of emancipation of ten

gändharvo räkçasaçcaiva dharmyau kçatrasya tau småtau || MS iii.26

13
äcchädya cärcayitvä ca çrutaçélavate svayamh |
ähüya dänaà kanyäyä brähmo dharmaù prakértitaù ||MS iii.27
14
Manu Smriti, Georg Bühler, Oxford, 1886
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generations of ancestors, ten generations of descendants and the couple

themselves as the twenty-first15.

2.3.2 Daiva Viväha: Mars

This marriage is between a rich bride family and a moderate or poor
brahmin. It is applied when, for one reason or the other, the girl is unable to
get married (attributed astrologically to kuja doña – the Mars flaw) and the
parents of the bride to be, having waited for a reasonable period (normally
28 years) do not wish to defer this indefinitely. Manu16 suggests that the girl
is to be decked with costly ornaments and clothes and is married to a priest
(åtvik or agni hotri) officiating at a yajïa or other religious celebration.

This is considered inferior to the Brähma marriage and is comparatively

degrading for womanhood as the bride value has to be increased with
dowry due to whatever blemish that she may have that has resulted in
absence of marriage proposals for her and her delayed marriage. The
dowry given is normally only gold ornaments that the lady can wear else
the marriage will get degraded into an Äsura viväha.

When this marriage is maintained with meritorious deeds, it brings the

blessings of emancipation of seven generations of ancestors, seven
generations of descendants and the couple themselves as the fifteenth17.

Vedic remedies in India use this type of marriage in a modified form to get
over the blemish attached to Kuja doça (Mars flaw caused by its placement
in the 1st, 2nd, 4th, 7th, 8th or 12th houses) or other similar or related negative
factors in the chart. The Daiva marriage of a male is done with a plant
called the sveta arka (white fig-like plant) or the Tulsi18 depending on the

15
daça pürvänh paränh vançyänätmänaà caikavinçakamh |
brähméputraù sukåtakåtmocayatyenasaù pitènh ||MS iii.37
16
yajïe tu vitate samyagh åtvije karma kurvate |
alaìkåtya sutädänaà daivaà dharmaà pracakçate || MS iii.28
17
daivauòhäjaù sutaçcaiva sapta sapta parävaränh | MS iii.38 ½
18
Tulsi: Botanical Name - Ocimum Sanctum; English name - Holy Basil. Tulsi is highly
revered due to a blessing from Vishnu that wherever she shall be Vishnu shall always be
there. It has many medicinal values including being an antidote for snake and scorpion
bites, controlling fevers like malaria and dengue fever as well as soothing agitated nerves,
relieving tension and sharpening memory. Composition: It contains eugenol 70% nerol,
engenol methyl, ether, caryophyliene, camphor and carvacrol
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Types of Marriage: Sanjay Rath

remedy being associated with the Sun family or Vishnu respectively. After
the marriage is completed the native passes through a day of remorse at the
death of the wife (plant!) which is taken away and either transplanted in
another house or placed in water. Thereafter the blemish of Kuja doça
leaves the native due to the Daiva marriage condition fulfillment and he
can marry and lie happily. In the case of a female having Kuja doça or
similar problems, the marriage is done with a pot of water called Kumbha
(symbolized by Aquarius) representing the devatä and just as in the
previous case the marriage breaks after a day when the pot is placed in
flowing water. This works wonders and we have found that many people
get married after finding a good bride after this ceremony.

2.3.3 Ärña Viväha: Moon

This marriage is described by Manu19 as between an average girl or middle

class girl and a poor Rishi (seer) where the only gift given in dowry is two
cows which shall be the means of sustenance of the family and are symbolic
of ‘go-dhan’ or cattle wealth as well as a gesture to the fulfillment of dharma
of protecting the cow.

There were assumptions by some authors that the parents could not get
their daughter married off at the right age due to financial hardships and
hence they gave her off to an old sage. However this is unfounded as we
have not read about any of the old sages/seers ever marrying a very young
bride at a ripe old age. This Ärña viväha is considered auspicious and is
meant for one and all where money is not going to have any importance in
the marriage and where the parents are happy to have a learned man, who
does not aspire for wealth and is contented with little, as a son-in-law.

When this marriage is maintained with meritorious deeds, it brings the

blessings of emancipation of three generations of ancestors, three
generations of descendants and the couple themselves as the seventh20.

19
ekaà gomithunaà dve vä varädädäya dharmataù |
kanyäpradänaà vidhivadärño dharmaù sa ucyate || MS iii.29
20
ärñauòhäjaù sutastrénstrénh ñaöh ñaöh käyauòhajaù sutaù ||MS iii.38 ½
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2.3.4 Präjäpatya Viväha: Sun

In this marriage, the bride’s father seeks the hand of a suitable groom for
his daughter (unlike the Brahma viväha where the groom’s father seeks the
hand of the bride for his son). There is no monetary transaction what-so-
ever and the blessings of the father21 for the newly wed couple (with
oblations of water among Brähmaëa) to perform their duties as per the
dharma seals the marriage.

In every respect it is similar to the Brähma viväha but is considered much

inferior as the bride’s father has to seek the hand of a groom for his
daughter which is, in a sense, degrading for womanhood who are the
creators of the future world. It is also inferior to the Daiva viväha as there is
no initial support for the newly wed couple who are expected to be ready to
sustain themselves and presupposes a better or more prosperous grooms
family.

However, this is still a meritorious and most common method of marriage

as it does away with both dowry and bride price thereby saving the
relationship from being converted into a financial transaction.

When this marriage is maintained with meritorious deeds, it brings the

blessings of emancipation of six generations of ancestors, six generations of
descendants and the couple themselves as the thirteenth22.

2.3.5 Äsura: Mercury

Manu23 describes this marriage in which the groom gives wealth to the
relatives, friends or kinsmen of the bride and/or pays a bride price to
obtain the consent of the bride for marriage. It is not rape or physical
molestation in any manner but the purchase of a bride by paying the
requisite bride price in cash or kind or both.

21
sahaubhau caratäà dharmamiti väcäanubhäñya ca |
kanyäpradänamabhyarcya präjäpatyo vidhiù småtaù || MS iii.30
22
ärñauòhäjaù sutastrénstrénh ñaöh ñaöh käyauòhajaù sutaù ||MS iii.38 ½
23
jïätibhyo draviëaà dattvä kanyäyai caiva çaktitaù |
kanyäpradänaà sväcchandyädäsuro dharma ucyate || MS iii.31
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This is considered a lowly marriage as either the groom is very inferior to

the girl and she is made to live with him in exchange of money which
causes complete disrespect for womanhood in one sense or the groom has
purchased a slave wife.

Prostitution is a form of Äsura viväha as in this the groom (male) is paying

a bride price to the lady. This is prohibited for all castes except the vaiçya
(trading class) where the men were required to travel long distances for
making money and too such wives at different ports in lieu of money.
Hence the vanija karaëa in jyotiña indicates high sexuality and frequenting
prostitution in addition to business abilities.

2.3.6 Gändharva: Venus

Manu24 describes the Gändharva viväha as the voluntary union between

the bride and the groom leading to the sexual act being overcome by sexual
desire.

It is pure and simple physical attraction and love that leads to the sexual
union between a couple and there is no exchange of any kind nor any
agreement or ceremony. Even a one-night stand can be counted as this kind
of a marriage where the couple are overcome with lust (or love).

Sometimes this can extend into a marriage ceremony with or without the
participation of parents but is deemed to lead to the separation or
distancing of the parents of both the couples. It is blameworthy as the
marriage act is not based on a sense of duty or dharma towards either the
universe, society or family and is a very animal instinct based decision.

Its greatest flaw is that this love or rather lust is skin deep and shall
normally wear away in about a decade or two unless it is earlier and it is
also possible that each of the couples may get attracted to another partner
due to the same lust or strong sexual desire.

24
icchayäanyonyasanyogaù kanyäyäçca varasya ca |
gändharvaù sa tu vijïeyo maithunyaù kämasambhavaù || MS iii.32
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2.3.7 Räkçaça: Saturn

The word Räkçaça is derived from rakçä or protection and indicates a very
insecure, fearful or dangerous situation for the bride. In this marriage25 the
groom kidnaps or forcibly captures and takes away the bride either with or
without her consent, but definitely without the consent of the brides family
and can kill, maim or destroy the brides family in a battle or any other
violent method which results in the bride yelling or crying in fear, shock
and sorrow as her kinsmen are killed and their homes destroyed. Rape is
included in this kind of Räkçaça marriage and it can take various forms.
This type of marriage is considered extremely base and heinous. All castes
except the kñatriya (warriors) are prohibited from resorting to this type of
marriage.

2.3.8 Paiçäca: Rähu (or Ketu)

The completely prohibited type of marriage (for all castes) is the Paiçäca
viväha which is carried out in stealth by seducing or raping the bride after
intoxication or taking advantage of her when she is mentally weak or
unbalanced or handicapped in any way26.

This is definitely a criminal offense as it does not involve the consent of the
guardians and amounts to taking undue advantage of the bride (female)
when she is not in a position to resist or protect herself.

2.4. Manu’s overview of results

While enumerating the eight types of unions that result in the birth of
offspring and are hence, termed viväha or marriage, Manu has explicitly
divided them into two groups of four each.

The first group comprising the first four marriage types – Brähma, Daiva,
Ärña and Präjäpatya is called ‘blameless marriages’ and the benefit of
having such a marriage results in freeing the karmic debt of birth for the
couple and in addition generations of relatives as described under each.

25
hatvä chittvä ca bhittvä ca kroçantéà rudatéà gåhäth |
prasahya kanyäharaëaà räkçaso vidhirucyate || MS iii.33
26
suptäà mattäà pramattäà vä raho yatropagacchati |
sa päpiñöho vivähänäà paiçäcaçcäñöamoadhamaù || MS iii.34
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Manu adds that from these blameless marriages come forth sons (progeny
in plural) who are radiant with the knowledge of the Veda, honored by the
çiñöa (intellectuals, good and decent people)27, possessing beauty and satva
guëa, wealth and fame, enjoying the bounties of this world as per their
desires, are righteous minded and long lived for a hundred years28.

The second group comprising the last four marriage types - Äsura,
Gändharva, Räkçaça, and Paiçäca are ‘blameworthy marriages’ and there is
no freedom from the karmic bondage of indulging in the gratification of the
sexual senses without the higher purpose of social maintenance (dharma)
and instead of emancipation, rebirth is assured. Manu adds that the
progeny from such blameworthy marriages are cruel, liars, use deceit and
guile in their social conduct and hate the Veda and social duties (dharma)29.

Keeping progeny as the purpose or end result of the marriage (sexual act) it
is seen that the blameless marriages result in blameless offspring while the
blameworthy marriages result in worthless offspring. Hence Manu advises
that people and societies in general, should choose only the first four
blameless marriages30.

2.5. Caste considerations etc.

A good marriage aims at a long term relationship between the couple and
this can happen if they have similar tastes, share similar hobbies and values
in as many matters as possible. Similarity breeds oneness while differences
breed discord in the relationship. With this end objective the marriage
between similar caste groups was prescribed so that people belonging to
similar vocations would share similar aspirations and have a lot in common
to discuss and support each other intellectually and physically. They would
enjoy each others company in similar kinds of entertainment and have a lot
to share. Their families would also have similar aspirations and expertise

27
brähmädiñu viväheñu caturñvevänupürvaçaù |
brahmavarcasvinaù puträ jäyante çiñöasammatäù || MS iii.39
28
rüpasattvaguëopetä dhanavanto yaçasvinaù |
paryäptabhogä dharmiñöhä jévanti ca çataà samäù || MS iii.40
29
itareñu tu çiñöeñu nåçansäanåtavädinaù |
jäyante durviväheñu brahmadharmadviñaù sutäù || MS iii.41
30
aninditaiù strévivähairanindyä bhavati prajä |
ninditairninditä nèëäà tasmännindyänh vivarjayeth || MS iii.42
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and support each other and the social pressure would be in the positive to
encourage the couple to make the marriage work.

2.5.1 Upapada

This is the larger meaning of the word upapada which is the aruòha pada
of the twelfth house indicating not only the physical bed that the couple
will share but also the manifestation of the feet31 (or path of life). Upapada
matching is of two kinds – ‘arranged’ or ‘selected’. First one is the ‘arranged
marriage’ where the marriage is brought about due to the family and
friends of the bride and the groom who meet at some social occasion and
discuss the possibility of yoking the couple and then the couple are
introduced to each other or get to know about the proposal and give their
consent. This can take other forms but in principle, the arranged marriage is
brought about due to the overlap of the social circle of the bride and groom.

In such cases we find the upapada of the bride and groom falling in the
same sign or in trines to each other (same tatva like fire, water, air or earth)
or in the seventh from each other (sama-saptaka).

In the second kind of ‘selected marriage’ which is in vogue the bride and
groom get to meet each other at some social occasion or at work and either
get bonded through the support of colleagues and friends or through
family who are involved in the match making process. In such cases, the
Upapada of the bride should match the ascendant of the groom and vice
versa. In this match is implied (1) a tatva (trine – where the ascendant of
one partner is in trines to the upapada of the other) of the other or (2) sama-
saptaka (seventh house – where the ascendant of the partner is in the
seventh house from the upapada of the other) or (3) a strong planet in the
upapada of one partner shall furnish the ascendant of the other or (4) the
ascendant of the partner is the other sign owned by the lord of the
upapada.

31
feet are ruled by the twelfth house which is also the gati or direction of life being the ninth
house (dharma) to the fourth house (mental consciousness)
 16
Types of Marriage: Sanjay Rath

2.5.2 Progeny

Upapada in the same sign is the best as it ensures that the marriage will last
very long especially if a child is born with the same lagna as the upapada or
having the lord of the upapada in his ascendant.

The classical literature like Jätaka Pärijäta give some fine clues in regard to
progeny. If the ascendant of the child is in the third house from that of the
parent, then surely that child will be very dutiful and faithful to the
particular parent. If the ascendant is the sign in the tenth house or
ascendant of the parent then he will be similar to the parent and a faithful
follower and obedient to family values and duties32. It is evident that such
progeny are the result of a blameless marriage (union) between the parents.
If instead the ascendant of the child is the sign in the sixth or eighth house
from that of the parent, then that son shall be inimical or at variance
towards the parent33. It is evident that such a child is born due to one of the
blameworthy marriages. However if the lord of the sixth or eighth house in
the chart of the parent is placed in the ascendant of the child then the child
shall surely be superior to the parent34. If in such a case (1) the ascendant is
also in the sixth or eighth house from the parent then he shall prove to be
the righteous one delivering the blameworthy parents from sin by being at
variance to their deeds while (2) if the ascendant is not in the sixth or eighth
house from that of the parent and the lord of the sixth or eighth house is in
the ascendant of the child, then such a child shall be far superior to the
parent and shall destroy the enemies (sixth lord) of the parent or shall
destroy his debts, suffering and all néja doça (eighth lord) thereby paving the
path for mokña.

In this manner the horoscopes of the children will indicate the nature of the
marriage as well as the manner in which it is maintained.

32
J.P xiii.56
33
J.P xiii.57 ½
34
J.P xiii.57 ½
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2.5.3 Women get precedence

While advocating strongly for same-caste (vocation based) marriages,

Manu speaks of inter-caste marriages as well35. He elucidates the ‘anuloma
marriage’ which is socially permissible as a bride of an intellectually lower
caste can marry a groom of an intellectually higher caste36. The caste system
hierarchy based on intellectual vocation is Brähmaëa, Kñatriya, Vaiçya and
Sudra. Anuloma means with the grain or in a natural direction, being in
order or successive as opposed to pratiloma which is going against the
natural order or direction. The simple check is to determine the caste of the
bride and groom. If the caste of the groom is lower than that of the bride,
the female has to ‘come down’ to marry resulting in degradation of
womanhood which is not permissible and is bad for society. This would be
a pratiloma marriage which is not advised. If instead, the caste of the groom
is higher than that of the bride, the female ‘goes up’ to marry which is
socially permissible but is really not as good as the savarna (same caste)
there are still many areas there the families of the couple and the couple
themselves will lack in sharing their lives. This is the anuloma marriage
(anulomapariëétä).

The caste system has been described by Çré Acyutananda as one based
purely on vocation and till the person does not himself have a vocation, he
should be considered as belonging to the caste of the father. For example
Acyutananda explains that his grand father was a kñatriya as he worked for
the king in the capacity of a record keeper (vocations associated with
governance and protection are kñatriya) but his father became a sudra as he
could not qualify for any of the intellectually higher vocations and he has
become a brahmin as he teaches astronomy, astrology and the Veda. Çré
Acyutananda married a princess (kñatriya) and this marriage is socially
correct as the groom is a brähmaëa and the bride is a kñatriya which is an
anuloma marriage. If instead the caste of the father was considered then the
marriage would be pratiloma as the father of Acyutananda was a sudra and
that of the bride was kñatriya. It is evident from the above that the caste

35
päëigrahaëasanskäraù savarëäsüpadiçyate |
asavarëäsvayaà jïeyo vidhirudvähakarmaëi | | MS iii.43
36
çaraù kçatriyayä grähyaù pratodo vaiçyakanyayä |
vasanasya daçä grähyä çüdrayotkåñöavedane | | MS iii.44
 18
Types of Marriage: Sanjay Rath

system is based on the vocation of the native (or that of the father if the
native does not have a vocation).

The children of an anuloma marriage belong to the caste of the mother and
not the higher caste of the father [till such time that they can get the caste of
their own vocation]. The children of a pratiloma marriage were given
degrading castes as the marriage resulted in a degradation of womanhood
in society but these castes reflected the vocational abilities associated with
the caste of the mother and not that of the father clearly indicating that once
again womanhood got precedence over manhood.

From the jyotiña viewpoint, the savarna marriages are indicated by planets
in their regular motions while retrogrades indicate going against the ways
of nature. The five planets from Mars to Saturn, although moving in the
right direction (anuloma) appear retrograde in the sky when viewed from
the earth at some times and indicate the anuloma marriage which is along
the social grain but appears different or against standard practice. The
nodes (Rähu and Ketu) are always retrograde and indicate the pratiloma
marriage.

2.5.4 Progeny from inter-caste marriage

If the pratiloma marriage was of a brähmaëa woman then the progeny were
classified as caëòäla or the outcaste. The caëòäla is given the task to
perform and assist in funeral rites and cremation of the dead and has this as
a vocation. Since caring for the dead and the last rites (including the
burning of the body) are related to spirituality and after-life, the caëòäla is
well qualified naturally being born to a brähmaëa mother. However
impurity due to pratiloma is strongly associated with the birth and
continues to haunt the life of the caëòäla, which in reality is very unfair as
he is doing an important social service. Caëòäla are also given the task of
state executioners of criminals. Durgä (the inaccessible) has been described
in an episode where she is born as the daughter of a brähmaëa and ends up
marrying a sudra when the latter poses as a brähmaëa due to the blessings
of his mother (Mätaëgé). Later when she learns the truth she slays him and
relieves herself from the deceitful marriage. This is a fine example of Piçäca
viväha where the pratiloma marriage has occurred and the progeny of such
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a marriage shall be caëòäla37. Rähu the eighth planet among the navagraha
is stated to be siàhékäsuta or the child of Durgä and hence Durgä becomes
the adi-devatä (starting or creating deity or knowledge source) for the graha.

Similar offspring from a kñatriya woman (married to a sudra) are described

as süta (impure, hence sütaka) and are normally assigned the vocation of
driving others around like a charioteer or one who directs war chariots and
has the skill to do so being born of a kñatriya mother. Offspring from a
vaiçya woman married to a sudra are called pulkasa38 and were hunters or
gatherers which reflected the vaiçya caste of the mother. Lord Çré Kåñëa
changed the entire outlook towards the caste system by advocating and
establishing the concept of ‘dignity of labor’ when he became a charioteer
of Arjuna in the Mahabharata war thereby showing that the suta caste was
an equally respectable profession and that none would be judged in heaven
based on their vocation so long as they were not attached to the fruits of the
karma39.

The progeny of the anuloma marriage were also considered mixed caste but
were never considered impure or inferior in any manner. Yäjïavalkya40
gives details about the inter-caste marriage offspring. The mürdhävasikta
were born from brähmaëa father and kñatriya mother and were considered
the best army officers as they had the daring and strength of the kñatriya
caste (being the root caste of the mother to determine their vocational
ability) and the knowledge and teaching skills of their father. They were
considered natural experts in the dhanurveda (archery and use of arms and
themselves bore arms and also had the knowledge of the power of precious
stones, mantras and medicinal herbs. The päraçva were the offspring of
brähmaëa father and sudra mother and were good at mining metals and
getting pearls. Sometimes this word päraçva has been loosely attributed to
a bastard. The other descriptions are of ambaçöha, niçäda, pärañava ,
mähiçya, ugra or karaëa.

37
pratilomaprasüteñu tathä durganiväsiñu |
viruddhaà niyataà prähus taà dharmaà na vicälayet|| kätyäyana småti 40
38
also called pukkaça (also pukkaña)
39
karma yoga concept in the Çrémad Bhagavata Géta
40
Yäjïavalkya småti Appendix II
 20
Types of Marriage: Sanjay Rath

3. Case studies
3.1. Brahmin traditional marriage
Chart 1: Male/Groom

Chart 2: Female/Bride

In chart 1 the Upapada is in Sagittarius which is also the Upapada in chart 2

indicating an arranged marriage. They met based on a marriage proposal
initiated by the a friend who met the father-in-law and then the proposal
was taken by the groom to the bride’s family through the friend.
Subsequently the fathers of the bride and groom met and the marriage was
solemnized on 23 Feb 1961 when Jupiter transited Capricorn, the second
house from the upapada.
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In both charts Venus is conjoined Jupiter in the räçi chart and the 7th lord is
either conjoined Jupiter or is aspected by Jupiter (räçi dåñöi).

In both charts Venus is also afflicted by other planets indicating some

marital disharmony and is more in the female chart which is afflicted by
Saturn, Mars and Rähu.

In chart 1 the 7th lord is in a quadrant and dies nécabhaëga of the Sun
promising sudden rise and growth in financial position after marriage as
the spouse hails from a well established family. In chart 2 the 7th lord is in a
dusthäna (12th house) indicating that the spouse shall hail from a poor
family and all the afflictions indicate great difficulty in adjusting to the
changed circumstances after marriage.

3.1.1 Brahmin traditional marriage

Chart 3: Male/Groom
 22
Types of Marriage: Sanjay Rath

Chart 4: Female/bride

3.2. Feroze Jehangir Khan & Indira Priyadarshini Nehru

The Gandhi marriage
Chart 5: Feroze Gandhi
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Chart 6: Indira Gandhi

3.3. Rajiv Gandhi marriage

Chart 7: Rajiv Gandhi

More case studies will be taken up at the conference.

 24
Types of Marriage: Sanjay Rath

References
Thomas R. Trautmann. Dravidian
Kinship; Cambridge University
Press 1981; reprint 1995, xxiii,
469 p,
Haripada Chakraborti; Hindu
Intercaste Marriage in India:
Ancient and Modern; Vedams
Books, Delhi, 1999, vii, 175 p,
ISBN 81-85616-57-4
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4. Appendix - 1
Manu smriti extracts iii.1-71
;Qœ iÇNzdaiBdk< cy¡ guraE ÇEveidk< ìtMhœ, tdixRk< paidk< va ¢h[aiNtkmev va.1
ñaöh trinçadäbdikaà caryaà gurau traivedikaà vratamh |
tadardhikaà pädikaà vä grahaëäntikameva vä ||1

vedanxITy vedaE va ved< vaip ywa³mMhœ, AivPlutäücyaeR g&hSwaïmmavsew!.2

vedänadhétya vedau vä vedaà väapi yathäkramamh |
aviplutabrahmacaryo gåhasthäçramamävaseth ||2

t< àtIt< SvxmeR[ äüdayhr< iptu>, öiGv[< tLp AasInmhRyew! àwm< gva.3
taà pratétaà svadharmeëa brahmadäyaharaà pituù |
sragviëaà talpa äsénamarhayeth prathamaà gavä ||3

gué[anumt> õaTva smav&Äae ywaivix, %Öhet iÖjae Éaya¡ sv[a¡ lKz[aiNvtaMhœ.4

guruëänumataù snätvä samävåtto yathävidhi |
udvaheta dvijo bhäryäà savarëäà lakçaëänvitämh ||4

Asip{fa c ya matursgaeÇa c ya iptu>, sa àzSta iÖjatIna< darkmRi[ mEwune.5

asapiëòä ca yä mäturasagoträ ca yä pituù |
sä praçastä dvijäténäà därakarmaëi maithune ||5

mhaNTyip sm&Ïain gaejaivxnxaNyt>, ôIs<bNxe dzEtain k…lain pirvjRyew!.6

mahäntyapi samåddhäni goajävidhanadhänyataù |
strésambandhe daçaitäni kuläni parivarjayeth ||6

hIni³y< inZpué;< inZDNdae raemzazRsMhœ, KzyamyaVypSmairiñiÇk…iók…lain c.7

hénakriyaà niçpuruñaà niçchando romaçärçasamh |
kçayämayävyapasmäriçvitrikuñöhikuläni ca ||7

naeÖhew! kipla< kNya< naixka¼I— n raeig[IMhœ, nalaeimka< naitlaema< n vacaqa< n ip¼laMhœ.8

nodvaheth kapiläà kanyäà nädhikäìgéà na rogiëémh |
nälomikäà nätilomäà na väcäöäà na piìgalämh ||8

n\Kzv&KzndInaçI— naNTypvRtnaimkaMhœ, n pKZyihàe:ynaçI— n c ÉI;[naimkaMhœ.9

naåkçavåkçanadénämnéà näntyaparvatanämikämh |
na pakçyahipreñyanämnéà na ca bhéñaëanämikämh ||9

AVy¼a¼I— saEMynaçI— hNsvar[gaimnIMhœ, tnulaemkezdzna< m&Ö¼ImuÖhew! iôyMhœ.10

avyaìgäìgéà saumyanämnéà hansaväraëagäminémh |
tanulomakeçadaçanäà mådvaìgémudvaheth striyamh ||10
 26
Types of Marriage: Sanjay Rath

ySyaStu n Évex! æata n iv}ayet va ipta, naEpyCDet ta< àa}> puiÇkaxmRz»ya.11

yasyästu na bhavedh bhrätä na vijïäyeta vä pitä |
naupayaccheta täà präjïaù putrikäadharmaçaìkayä ||11

sv[aRA¢e iÖjatIna< àzSta darkmRi[,kamtStu àv&Äanaimma> Syu> ³mzaevra>.12

savarëäagre dvijäténäà praçastä därakarmaëi |
kämatastu pravåttänämimäù syuù kramaçoavaräù ||12

zUÔEv ÉayaR zUÔSy sa c Sva c ivz> Sm&te, te c Sva cEv ra}í taí Sva ca¢jNmn>.13
çüdraiva bhäryä çüdrasya sä ca svä ca viçaù småte |
te ca svä caiva räjïaçca täçca svä cägrajanmanaù ||13

n äaü[KziÇyyaerap*ip ih itótae>, kiSmiNídip v&ÄaNte zUÔa ÉayaERpidZyte.14

na brähmaëakçatriyayoräpadyapi hi tiñöhatoù |
kasminçcidapi våttänte çüdrä bhäryaupadiçyate ||14

hInjaitiôy< maehaÊÖhNtae iÖjaty>, k…laNyev nyNTyazu ssNtanain zUÔtaMhœ.15

hénajätistriyaà mohädudvahanto dvijätayaù |
kulänyeva nayantyäçu sasantänäni çüdratämh ||15

zUÔavedI ptTyÇeétWytnySy c, zaEnkSy sutaeTpÅya tdpTytya É&gae>.16

çüdrävedé patatyatrerutathyatanayasya ca |
çaunakasya sutotpattyä tadapatyatayä bhågoù ||16

zUÔa< zynmaraePy äaü[ae yaTyxaegitMhœ, jniyTva sut< tSya< äaü{yadev hIyte.17

çüdräà çayanamäropya brähmaëo yätyadhogatimh |
janayitvä sutaà tasyäà brähmaëyädeva héyate ||17

dEvipÈyaitweyain tTàxanain ySy tu, naîiNt ipt&devaStÚ c Svg¡ s gCDit.18

daivapitryätitheyäni tatpradhänäni yasya tu |
näçnanti pitådevästanna ca svargaà sa gacchati ||18

v&;lI)enpItSy in>ñasaephtSy c, tSya< cEv àsUtSy in:k«itnR ivxIyte.19

våñaléphenapétasya niùçväsopahatasya ca |
tasyäà caiva prasütasya niñkåtirna vidhéyate ||19

ctu[aRmip v[aRn< àeTy cEh ihtaihtaNhœ, AòaivmaNhœ smasen ôIivvahaiÚbaext.20

caturëämapi varëänaà pretya caiha hitähitänh |añöävimänh samäsena
strévivähännibodhata ||20

äaüae dEvStwEva;R> àajapTyStwasur>, gaNxvaeR raKzsíEv pEzacíaòmaexm>.21

brähmo daivastathaivärñaù präjäpatyastathäasuraù |
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gändharvo räkçasaçcaiva paiçäcaçcäñöamoadhamaù ||21

yae ySy xMyaeR v[RSy gu[dae;aE c ySy yaE, tx! v> sv¡ àvKZyaim àsve c gu[agu[aNhœ.22
yo yasya dharmyo varëasya guëadoñau ca yasya yau |
tadh vaù sarvaà pravakçyämi prasave ca guëäguëänh ||22

;fanupUVyaR ivàSy KzÇSy cturaevraNhœ, ivZzUÔyaeStu tanev iv*ax! xMyaRnraKzsaNhœ.23

ñaòänupürvyä viprasya kçatrasya caturoavaränh |
viççüdrayostu täneva vidyädh dharmyänaräkçasänh ||23

cturae äaü[Sya*aNhœ àzStaNhœ kvyae ivÊ>, raKzs< KziÇySyEkmasur< vEZyzUÔyae>.24

caturo brähmaëasyädyänh praçastänh kavayo viduù |
räkçasaà kçatriyasyaikamäsuraà vaiçyaçüdrayoù ||24

pÂana< tu Çyae xMyaR ÖavxMyaER Sm&taivh, pEzacíasuríEv n ktRVyaE kda cn.25

païcänäà tu trayo dharmyä dvävadharmyau småtäviha |
paiçäcaçcäsuraçcaiva na kartavyau kadä cana ||25

p&wo! p&w"! va imïaE va ivvahaE pUvRcaeidtaE, gaNxvaeR raKzsíEv xMyaER KzÇSy taE Sm&taE.26
påthakh påthagh vä miçrau vä vivähau pürvacoditau |
gändharvo räkçasaçcaiva dharmyau kçatrasya tau småtau ||26

AaCDa* cacRiyTva c ïutzIlvte SvyMhœ, Aaøy dan< kNyaya äaüae xmR> àkIitRt>.27
äcchädya cärcayitvä ca çrutaçélavate svayamh |
ähüya dänaà kanyäyä brähmo dharmaù prakértitaù ||27

y}e tu ivtte sMy"! \iTvje kmR k…vRte, Al»¯Ty sutadan< dEv< xm¡ àcKzte.28
yajïe tu vitate samyagh åtvije karma kurvate |
alaìkåtya sutädänaà daivaà dharmaà pracakçate ||28

@k< gaeimwun< Öe va vradaday xmRt>, kNyaàdan< ivixvda;aeR xmR> s %Cyte.29

ekaà gomithunaà dve vä varädädäya dharmataù |
kanyäpradänaà vidhivadärño dharmaù sa ucyate ||29

shaEÉaE crta< xmRimit vacanuÉa:y c, kNyaàdanm_yCyR àajapTyae ivix> Sm&t>.30

sahaubhau caratäà dharmamiti väcäanubhäñya ca |
kanyäpradänamabhyarcya präjäpatyo vidhiù småtaù ||30

}ait_yae Ôiv[< dÅva kNyayE cEv zi´t>, kNyaàdan< SvaCDN*adasurae xmR %Cyte.31
jïätibhyo draviëaà dattvä kanyäyai caiva çaktitaù |
kanyäpradänaà sväcchandyädäsuro dharma ucyate ||31

#CDyaNyaeNysNyaeg> kNyayaí vrSy c, gaNxvR> s tu iv}eyae mEwuNy> kams<Év>.32

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Types of Marriage: Sanjay Rath

icchayäanyonyasanyogaù kanyäyäçca varasya ca |

gändharvaù sa tu vijïeyo maithunyaù kämasambhavaù ||32

hTva iDÅva c iÉÅva c ³aezNtI— édtI— g&haw!, àsý kNyahr[< raKzsae ivixéCyte.33
hatvä chittvä ca bhittvä ca kroçantéà rudatéà gåhäth |
prasahya kanyäharaëaà räkçaso vidhirucyate ||33

suÝa< mÄa< àmÄa< va rhae yÇaepgCDit, s paipóae ivvahana< pEzacíaòmaexm>.34

suptäà mattäà pramattäà vä raho yatropagacchati |
sa päpiñöho vivähänäà paiçäcaçcäñöamoadhamaù ||34

AiÑrev iÖja¢(a[a< kNyadan< iviz:yte, #tre;a< tu v[aRnaimtretrkaMyya.35

adbhireva dvijägryäëäà kanyädänaà viçiñyate |
itareñäà tu varëänämitaretarakämyayä ||35

yae ySyE;a< ivvahana< mnuna kIitRtae gu[>,sv¡ z&[ut t< ivàa> sv¡ kItRytae mm.36
yo yasyaiñäà vivähänäà manunä kértito guëaù |
sarvaà çåëuta taà vipräù sarvaà kértayato mama ||36

dz pUvaRNhœ praNhœ vNZyanaTman< cEkivNzkMhœ, äaüIpuÇ> suk«tk«TmaecyTyens> ipt¨Nhœ.37

daça pürvänh paränh vançyänätmänaà caikavinçakamh |
brähméputraù sukåtakåtmocayatyenasaù pitènh ||37

dEvaEFaj> sutíEv sÝ sÝ pravraNhœ, Aa;aERFaj> sutôINôINhœ ;Qœ ;Qœ kayaEFj> sut>.38

daivauòhäjaù sutaçcaiva sapta sapta parävaränh |
ärñauòhäjaù sutastrénstrénh ñaöh ñaöh käyauòhajaù sutaù ||38

äaüaid;u ivvahe;u ctu:veRvanupUvRz>, äüvcRiSvn> puÇa jayNte izòsMmta>.39

brähmädiñu viväheñu caturñvevänupürvaçaù |
brahmavarcasvinaù puträ jäyante çiñöasammatäù ||39

êpsÅvgu[aepeta xnvNtae yziSvn>, pyaRÝÉaega ximRóa jIviNt c zt< sma>.40

rüpasattvaguëopetä dhanavanto yaçasvinaù |
paryäptabhogä dharmiñöhä jévanti ca çataà samäù ||40

#tre;u tu izòe;u n&zNsan&tvaidn>, jayNte ÊivRvahe;u äüxmRiÖ;> suta>. 41

itareñu tu çiñöeñu nåçansäanåtavädinaù |
jäyante durviväheñu brahmadharmadviñaù sutäù ||41

AiniNdtE> ôIivvahErinN*a Évit àja, iniNdtEinRiNdta n¨[a< tSmaiÚN*aNhœ ivvjRyew!.42

aninditaiù strévivähairanindyä bhavati prajä |
ninditairninditä nèëäà tasmännindyänh vivarjayeth ||42
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pai[¢h[sNSkar> sv[aRsUpidZyte, Asv[aRSvy< }eyae ivixéÖahkmRi[,,43

päëigrahaëasanskäraù savarëäsüpadiçyate |
asavarëäsvayaà jïeyo vidhirudvähakarmaëi | |43

zr> KziÇyya ¢aý> àtaedae vEZykNyya, vsnSy dza ¢aýa zUÔyaeTk«òvedne,,44

çaraù kçatriyayä grähyaù pratodo vaiçyakanyayä |
vasanasya daçä grähyä çüdrayotkåñöavedane | |44

\tukalaiÉgamI Syaw! Svdarinrt> sda, pvRvj¡ ìje½Ena< tÖ+tae ritkaMyya,,45

åtukäläbhigämé syäth svadäranirataù sadä |
parvavarjaà vrajeccainäà tadvrato ratikämyayä | |45

\tu> SvaÉaivk> ôI[a< raÇy> ;aefz Sm&ta>, ctuiÉRirtrE> saxRmhaeiÉ> siÖgihRtE>,,46

åtuù sväbhävikaù stréëäà rätrayaù ñoòaça småtäù |
caturbhiritaraiù särdhamahobhiù sadvigarhitaiù | |46

tasama*aítöStu iniNdtEkadzI c ya, ÇyaedzI c ze;aStu àzSta dzraÇy>.47

täsämädyäçcatasrastu ninditaikädaçé ca yä |
trayodaçé ca çeñästu praçastä daçarätrayaù ||47

yuGmasu puÇa jayNte iôyaeyuGmasu raiÇ;u, tSmax! yuGmasu puÇawIR siNvzedatRve iôyMhœ.48
yugmäsu puträ jäyante striyoayugmäsu rätriñu |
tasmädh yugmäsu puträrthé sanviçedärtave striyamh ||48

pumaNhœ puNsaeixke zu³e ôI ÉvTyixke iôya>, smepumaNhœ pu<iôyaE va KzI[eLpe c ivpyRy>.49

pumänh punsoadhike çukre stré bhavatyadhike striyäù |
sameapumänh puàstriyau vä kçéëealpe ca viparyayaù ||49

inN*aSvòasu caNyasu iôyae raiÇ;u vjRyNhœ, äücayeRv Évit yÇ tÇaïme vsNhœ.50

nindyäsvañöäsu cänyäsu striyo rätriñu varjayanh |
brahmacäryeva bhavati yatra taträçrame vasanh ||50

n kNyaya> ipta ivÖaNhœ g&ŸIyaw! zuLkm{vip, g&ŸNzuLk< ih laeÉen SyaÚraepTyiv³yI.51

na kanyäyäù pitä vidvänh gåhëéyäth çulkamaëvapi |
gåhëançulkaà hi lobhena syännaroapatyavikrayé ||51

ôIxnain tu ye maehaÊpjIviNt baNxva>, narIyanain vô< va te papa yaNTyxaegitMhœ.52

strédhanäni tu ye mohädupajévanti bändhaväù |
näréyänäni vastraà vä te päpä yäntyadhogatimh ||52

Aa;eR gaeimwun< zuLk< ke icda÷m&R;Ev tw!, ALpaePyev< mhaNhœ vaip iv³yStavdev s>.53
ärñe gomithunaà çulkaà ke cidähurmåñaiva tath |
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Types of Marriage: Sanjay Rath

alpoapyevaà mahänh väapi vikrayastävadeva saù ||53

yasa< naddte zuLk< }atyae n s iv³y>, AhR[< tw! k…marI[aman&zNSy< c kevlMhœ.54

yäsäà nädadate çulkaà jïätayo na sa vikrayaù |
arhaëaà tath kumäréëämänåçansyaà ca kevalamh ||54

ipt&iÉæaRt&iÉíEta> pitiÉdeRvrEStwa, pUJya ÉU;iytVyaí b÷kLya[mIPsuiÉ>.55

pitåbhirbhrätåbhiçcaitäù patibhirdevaraistathä |
püjyä bhüñayitavyäçca bahukalyäëamépsubhiù ||55

yÇ nayRStu pUJyNte rmNte tÇ devta>, yÇEtaStu n pUJyNte svaRStÇa)la> i³ya>.56

yatra näryastu püjyante ramante tatra devatäù |
yatraitästu na püjyante sarvästaträphaläù kriyäù ||56

zaeciNt jamyae yÇ ivnZyTyazu tw! k…lMhœ, n zaeciNt tu yÇEta vxRte tx! ih svRda,,57
çocanti jämayo yatra vinaçyatyäçu tath kulamh |
na çocanti tu yatraitä vardhate tadh hi sarvadä | |57

jamyae yain gehain zpNTyàitpUijta>,, tain k«TyahtanIv ivnZyiNt smNtt>,,58

jämayo yäni gehäni çapantyapratipüjitäù | |
täni kåtyähatänéva vinaçyanti samantataù | |58

tSmadeta> sda pUJya ÉU;[aCDadnaznE>, ÉUitkamEnRrEinRTy< sTkare;UTsve;u c,59

tasmädetäù sadä püjyä bhüñaëäcchädanäçanaiù |
bhütikämairnarairnityaà satkäreñütsaveñu ca |59

sNtuòae ÉayRya ÉtaR ÉÇaR ÉayaR twEv c, yiSmÚev k…le inTy< kLya[< tÇ vE ØuvMhœ,,60
santuñöo bhäryayä bhartä bharträ bhäryä tathaiva ca |
yasminneva kule nityaà kalyäëaà tatra vai dhruvamh | |60

yid ih ôI n raecet pumaNs< n àmaedyew!, Aàmaedaw! pun> puNs> àjn< n àvtRte,,61

yadi hi stré na roceta pumänsaà na pramodayeth |
apramodäth punaù punsaù prajanaà na pravartate | |61

iôya< tu raecmanaya< sv¡ tx! raecte k…lMhœ, tSya< Tvraecmanaya< svRmev n raecte.62
striyäà tu rocamänäyäà sarvaà tadh rocate kulamh |
tasyäà tvarocamänäyäà sarvameva na rocate ||62

k…ivvahE> i³yalaepEveRdanXyynen c, k…laNyk…lta< yaiNt äaü[ait³me[ c.63

kuvivähaiù kriyälopairvedänadhyayanena ca |
kulänyakulatäà yänti brähmaëätikrameëa ca ||63

izLpen Vyvhare[ zUÔapTyEí kevlE>, gaeiÉrñEí yanEí k«:ya rajaepsevya.64

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SJC Europe, Novi Sad: Sanjay Rath

çilpena vyavahäreëa çüdräpatyaiçca kevalaiù |

gobhiraçvaiçca yänaiçca kåñyä räjopasevayä ||64

AyaJyyajnEíEv naiStKyen c kmR[aMhœ, k…laNyazu ivnZyiNt yain hInain mÙt>.65

ayäjyayäjanaiçcaiva nästikyena ca karmaëämh |
kulänyäçu vinaçyanti yäni hénäni mantrataù ||65

mÙtStu sm&Ïain k…laNyLpxnaNyip, k…ls'œOya< c gCDiNt k;RiNt c mhx! yz>.66

mantratastu samåddhäni kulänyalpadhanänyapi |
kulasaìkhyäà ca gacchanti karñanti ca mahadh yaçaù ||66

vEvaihke¶aE k…vIRt g&ý< kmR ywaivix, pÂy}ivxan< c pi´< caNvaihkI— g&hI.67

vaivähikeagnau kurvéta gåhyaà karma yathävidhi |
païcayajïavidhänaà ca paktià cänvähikéà gåhé ||67

p sUna g&hSwSy cu‘I pe;{yupSkr>, k{fnI caEdk…MÉí bXyte yaStu vahyNhœ.68

païca sünä gåhasthasya cullé peñaëyupaskaraù |
kaëòané caudakumbhaçca badhyate yästu vähayanh ||68

tasa< ³me[ svaRsa< in:k«Tyw¡ mhi;RiÉ>, p „Ýa mhay}a> àTyh< g&hmeixnaMhœ.69

täsäà krameëa sarväsäà niñkåtyarthaà maharñibhiù |
païca kÿptä mahäyajïäù pratyahaà gåhamedhinämh ||69

AXyapn< äüy}> ipt&y}Stu tpR[Mhœ, haemae dEvae bilÉaERtae n&y}aeitiwpUjnMhœ.70

adhyäpanaà brahmayajïaù pitåyajïastu tarpaëamh |
homo daivo balirbhauto nåyajïoatithipüjanamh ||70

pÂEtaNhœ yae mhay}aÚ hapyit zi´t>, s g&heip vsiÚTy< sUnadae;EnR ilPyte.71

païcaitänh yo mahäayajïänna häpayati çaktitaù |
sa gåheapi vasannityaà sünädoñairna lipyate ||71
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Types of Marriage: Sanjay Rath

5. Appendix – 2
Yäjïavalkya småti extracts
ya}vLKy Sm&it>,v[Rjaitivvekàkr[<.
yäjïavalkya småtiù |varëajätivivekaprakaraëaà||

sv[eR_y> sv[aRsu jayNte ih sjaty>,

AinN*e;u ivvahe;u puÇa> sMtanvxRna>.190
savarëebhyaù savarëäsu jäyante hi sajätayaù |
anindyeñu viväheñu puträù samtänavardhanäù ||190

ivàan! mUxaRvis´ae ih ]iÇyayam! ivz> iôyam!,

AMbó> zUÕam! in;adae jat> parzvae=ip va.191
viprän mürdhävasikto hi kñatriyäyäm viçaù striyäm |
ambañöhaù çüdryäm niñädo jätaù päraçavo'pi vä ||191

vEZyazUÕaes! tu rajNyan! maih:yaE¢aE sutaE Sm&taE,

vEZyat! tu kr[> zUÕam! ivÚaSv! @; ivix> Sm&t>.192
vaiçyäçüdryos tu räjanyän mähiñyaugrau sutau småtau |
vaiçyät tu karaëaù çüdryäm vinnäsv eña vidhiù småtaù ||192

äaü{yam! ]iÇyat! sUtae vEZyadœ vEdehks! twa,

zUÔaj! jats! tu c{fal> svRxmRbih:k«t>.193
brähmaëyäm kñatriyät süto vaiçyäd vaidehakas tathä |
çüdräj jätas tu caëòälaù sarvadharmabahiñkåtaù ||193

]iÇya magxm! vEZyat!=zUÔat! ]Äarm! @v c,

zUÔadœ Aayaegvm! vEZya jnyamas vE sutm!.194
kñatriyä mägadham vaiçyät'çüdrät kñattäram eva ca |
çüdräd äyogavam vaiçyä janayämäsa vai sutam ||194

maih:ye[ kr{yam! tu rwkar> àjayte,

AsTsNts! tu ivJˆjeya> àitlaemanulaemja>.195
mähiñyeëa karaëyäm tu rathakäraù prajäyate |
asatsantas tu vijzeyäù pratilomänulomajäù ||195

jaTyuTk;aeR yuge Jˆjey> sÝme pˆJcme=ip va,

VyTyye kmR[am! saMym! pUvRvc! c=xraEÄrm!.196
jätyutkarño yuge jzeyaù saptame pazcame'pi vä |
vyatyaye karmaëäm sämyam pürvavac ca'dharauttaram ||196