Book Title: Critical Study Of Paumacariyam
Author(s): K R Chandra
Publisher: Research Institute of Prakrit Jainology and Ahimsa

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Page 371
________________ 342 A CRITICAL STUDY OF PAUMACARIYAM but in vain. Vanara Sugrīva, in accordance with the wishes of his daughter, Padmarāga married her to Hanumat (19.40). It was because of the request of Vidyadhari Padma that her father withdrew from attacking Śrīkantha and allowed her to marry Śrīkantha (6.24-26). There is a single instance when king Acala forcibly married his son to many girls in order to prevent him from renouncing the world (82.69). Due Consultations:-Guardians of the brides held due consultations and after having considered various factors, they selected bridegroom. King Mahendra took advice of his ministers and on the ground of merits he rejected others and selected Pavanañjaya for his daughter, Añjana (15.14-27). Similarly Maya (8.3) and Ravana counselled with their ministers before settling their daughters' marriage (12.1). Whenever the father was unable to decide for himself, he sought help from others. Thus when Tara was simultaneously demanded by Vidyadhara prince Sahasagati and Sugrīva, her father took advice of a monk. He predicted short span of life of Sahasagati. Then the choice fell to Sugrīva, (10.4-8). Considerations in Marriage-alliance:-The status of family, conduct. good-looking features and parity in age were the main considerations for contracting marriage-alliances. King Pṛthu was not willing to offer his daughter to Ankuśa, because the former was quite ignorant of the family of the latter (na ya najjai kulavamso 98.8). It was on account of the noble family and noble qualities (sundarakula sambhuo gunehi dūraṁ samuvvahai 8.6) of Ravana that Maya married his daughter Mandodarī to him. King Puspottara was requested by the envoy of Kirtidhavala to marry his daughter to Srikantha because Śrīkantha belonged to 'uttamakula' and possessed 'uttamacarita' (6.17) as well as 'uttamarupa' (6.18). Ravana married his daughter to such a person who belonged to a noble family 'visuddhakulavamsa' (12.2), who was dear to people (vinaya gunadharo logassa ya vallaho 12.4) and possessed decorum as well as good qualities (lakkhanovaveo 12.3). Minister Sumati had advised Mahendra to marry Anjana to Vidyut prabha because he possessed both 'guna' and 'rupa' (15.21). Vajrajangha was in search of such a bride for Ankuśa that she could stand equal to Ankusa in 'rupa' (ruveņa anusariccham 98.3). Pavanañjaya was preferred to others as a bridegroom of Añjana because he surpassed even the cupid in beauty and health (ruvena jovvanena kāmassa sirim vidambei 15.27). Therefore, it is said in the PCV that both the parties should have parity in status, character and physique.1 1. Uttamapurisana jae samjogo hoi uttamehi sam am, ahamana majjhimana ya sariso sarisehi va hojjä-PCV, 6.19,

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