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Social Conditions
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by Kanha, Kamalāmelā by Sagarachanda?, and Chellaņā by king Seņiya. The Jaina texts also refer to the abduction of Dovai by king Paumanāva of Amarakanka. This type of marriage figures frequently in the Jātakas,3 and it remained quite popular among the warrior class from very early times.
The Jaina and Buddhist texts of this period do not refer to the Paisacha, Ārsha, and Daiva marriages which are known from certain Brahmanical sources. In the Paišācha marriage, the bride is either duped very often by making her overdrunk or physically overpowered by the bridegroom in order to make her yield to passion. Jainas and Buddhists do not regard it as marriage at all. When a daughter was offered in marriage to an officiating priest by the sacrificer, the marriage was designated as a Daiva one. This marriage was not practised among the Jainas and the Buddhists, who might have included it in the category of Brāhma and Prājāpatya forms of marriage. In Arsha marriage, the bride's father received a bull and a cow at the time of his daughter's marriage. Since it was thought to be a variety of Asura marriage, it was probably not mentioned.
The most interesting type of marriage known as Svayanvara (self-choice) was confined originally to the Kshatriya class, wherein a princess selected her husband of her own free will, from among the assembled suitors, or as a result of a tournament or contest in the use of warlike weapons. There are several instanccs of this type of marriage. The Vājādhammakahā refers to the Svayamvara of Dovai which was attended by various prominent kings and princes. The Ullarādhyayana commentary refers to another Stayamvara marriage of the princess Nivvui.5 CASTE AND GOTRA CONSIDERATION
During this period, castc and family (jali and bula) became important factors in determining marriages in order to preserve the purity of blood. Brāhmaṇas, Schis, clans1. Brin. Bha, Ti, p. 57. 2. Maya, 16, p. 186. 3. Ja, V. 425-6; Jā, I. 297. 4. Vara, 16, pp. 179-S2. 5. Ultara. Com, I, S. p. 59,
