Kamashastra Discourse (Life in Ancient India)
by Nidheesh Kannan B. | 2018 | 52,434 words
This page relates 鈥楳arriage in Ancient India鈥� of the study on Kamashastra representing the discipline of Kama (i.e., 鈥榮ensual pleasure鈥�). The Kamasutra of Vatsyayana from the 4th century is one of the most authoratitive Sanskrit texts belonging this genre. This study focusses on the vision of life of ancient India reflected in Kamashastra.
Go directly to: Footnotes.
6.2. Marriage in Ancient India
[Full title: Ancient Indian Social Life: Excerpts from 碍腻尘补艣腻蝉迟谤补 (2): Marriage]
It is known from the 蝉尘峁泃颈 texts that there are four types of marriages which existed among ancient Hindus. They are 叠谤腻丑尘补, Daiva, 膧谤峁, 笔谤腻箩腻辫补迟测补, 膧蝉耻谤补, 骋腻苍诲丑补谤惫补, 搁腻办峁蝉补 and 笔补颈艣腻肠补 respectively[1]. There have some historical reasons or explanations for such kind of classification. It was observed that the children born from the marriage between blood-relatives are most probably of stunted growth. So, marriage and sexual relationship between blood relatives was banned. Alternatively marriage alliances from the families other than blood relatives was encouraged. The 碍腻尘补艣腻蝉迟谤补 society follows such kind of alliances both in marriage and sexual contacts.
The third book[2] of 碍腻尘补蝉奴迟谤补 is on the details about marriage.
鈥�痴腻迟蝉测腻测补苍补 although mainly concerned with the physical side of marriage, relating to the pleasures and amenities of married life, yet is not unmindful of the other ideals of worldly gain, social position and the spiritual welfare of the couple鈥� (Haran Chandra Chakladar, 1990: 116).
痴腻迟蝉测腻测补苍补 points the objects of marriage and says thus:
鈥淔辞谤 raising a family, the girl should be young; belong to the same caste; without previous experience; observant of the sacred books as far as virtue and money are concerned; agreeable to the relationship; desirous of amorous relations and of having children鈥�[3].
The text further adds that:
鈥淪exuality must be satisfied, in the first place, within the caste. This is true for all four castes. By marrying one鈥檚 own son to a virgin, as prescribed, one acquires a good reputation and general esteem鈥�[4]
Women from other castes did not approach for marriages other than sexual contacts by the men and such type of contacts with lower or upper class women will not come under the list of sins also[5]. Married women were considered a symbol of virtue (诲丑补谤尘补辫补迟苍墨). She was taking part in the religious ceremonies and other auspicious occasions with her husband. The main role of 诲丑补谤尘补辫补迟苍墨 is to produce and sustain the chain of generation.
痴腻迟蝉测腻测补苍补 concludes the topic of marriage by arguing:
鈥淲hen the married couples have the same pleasures, tastes and amusements, they enhance each other鈥檚 value. This kind of marriage is recommended. Whoever marries someone richer becomes inferior in the home. Neither should one marry anyone inferior. Such unions are condemned by the sages鈥�[6].
The mentality of the law givers is fulfilled by 痴腻迟蝉测腻测补苍补 by explaining such ideas in favor of 顿丑补谤尘补艣腻蝉迟谤补蝉.
Footnotes and references:
[1]:
br膩hmo daivastathaiv膩r峁岣� pr膩j膩patyastath膩sura岣� |
g膩ndharvo r膩k峁sa艣caiva pai艣膩ca艣c膩峁ａ弓amo'dhama岣� || (manu蝉尘峁泃颈岣�, 3. 21)
[2]:
痴颈惫腻丑补测辞驳补辫谤补办补谤补峁嘺
[3]:
savar峁嚹亂膩mananyap奴rv膩y膩峁� 艣膩strato'dhigat膩y膩峁� dharmo'rtha岣� putr膩岣� 蝉补峁僢补苍诲丑补岣� pak峁v峁沝dhiranupask峁泃膩 rati艣ca | (k膩mas奴tra, 3. 1. 1)
[4]:
k膩ma艣catur峁 var峁噀峁 savar峁嘺ta岣� 艣膩strata艣c膩nanyap奴rv膩y膩峁� prayujyam膩na岣� putr墨yo ya艣asyo laukika艣ca bhavati | (k膩mas奴tra, 1. 5. 1)
[5]:
sa yad膩 manyate svairi峁嚹珁am | anyato'pi bahu艣o vyavasitac膩ritr膩 tasy膩峁� ve艣y膩y膩mivagamanamuttamavar峁嚹乶y膩mapi na dharmap墨岣嵞佱箖 kari峁ati punarbh奴riyam || (k膩mas奴tra, 1, 5. 5-6)