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SOCIAL LIFE
105
purposes. I The bride and the bridegro)m after marriage were taken to the va sagrhal or the marriage-chamber the walls of which were sometimes painted with beautiful and auspicious scenes. In the Harşacarita Räjyasri was also taken to vasagļha the doorways of which were adorned by the human representations of love and joy (Rati and Priti).*
Various household ceremonies were held before and after the marriage at bride's or bridegroom's place. Āhena' was a feast given to the guests when the bride entered the bridegroom's house. Pahenagae was a feast given by the bride's parents. Sammela was another type of marriage-feast (vivāhabhatta).' Marriage was thus the most auspicious and sacred occasion which was celebrated with great joy and mirth in the presence of various relations, friends and guests.
Widows and Remarriage-Though men married several times, remarriage of the widows, or of the women forsaken by their husbands, was spurned by the society, especially amongst the higher castes. They (widows) had to keep their chastity and even the unwilling widows were forced to keep the vow of 1. faarea sŪMĪTE BŪTTET 69 Arrasart—NC. 2, p. 396; BỊh. Vg. 3,
p. 654. 2. qfrufttt 7 a Tati-NC. 1, p. 10. The author here seems to have
followed the scheme of marriage ceremonies as observed by Svetāmbaras. According to the Brāhmanical texts, the newly wedded couple must observe strict chastity for three days before the consummation of the marriage. The Digambara Jainas also enjoin celibacy for seven days. But among the Svetāmbaras the newly wedded couple depart for consummation of marriage on the same day on which Asirvāda, i. e. the last marriage ceremony, is performed. --Jaina
Samskāra Vidhi, pp. 110-11; Sangave, op. cit., p. 170. 3. NC. 2, p. 461. 4. Harsacarita, p. 130. 5. Dettet af forsfa Si TUI.aam-NC. 3, p. 223; THATTESTAT
htforsifa 01NC. 3, p. 222; Ācāranga Cū. II, p. 11. 6. statliterat at fosglat di TÊTIST..Fant fossila & TÈ N C. 3,
p. 222. 7. atare ai Ibid.
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