Sambodhi 1989 Vol 16

Author(s): Ramesh S Betai, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

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interesting case of this type of marriage is that of Dushyanta and Shakuntala which is the theme of 'Shakuntala' of Kalidasa. As Gandharva unions were brought about without the recitation of mantras, to give them sanction it was laid down that ceremonies should be performed after the union.24 This is meant at least for the Dvija, three classes. In the Arsha marriage the father of the bride is permitted to accept a cow and a bull from the son-in-law. This is a modified form of Asura marriage and is held low among the approved form of marriages. In the Daiva form the sacrificer offers his daughter in marriage to the officiating priest. It is called Daiva because the marriage is settled during the course of the performance of the sacrifice, to the Gods. It is not generally approved, as during the religious ceremony itself the priest selects the wedding bride. In the Prajapatya marriage the bride is offered to the bridegroom with due rites and the couple are enjoined to be inseparable companions in the discharge of their religious duties. Many marriages are like those of Urvashi and Pururava, merely contractual where the woman yields her body but not her soul. This is not proper respect for sex-relationship. "The physical union is the outward sign of an inward spiritual grace. 'The Brahma form of marriage is the one approved and popular among all classes and in it the couple pray that their friendship and love shall be lasting and genuine. The present conventions and forms tend towards the Brahma ideal, though other forms such as Gandharva and Ashura forms are found prevalent.
Customs and Radical reform
The customs of child-marriage and Sati are the result of influence of external races invading upon India during particular epoches of historical progress. As regards the custom of Sati only one name is found in incient Indian History which is the name of Madri, wife of king Pandu in Mahabharata. Ancient Vedic literature and Manu Samhita do not advocate early or child marriage. Manu even permits girls to remain unmarried if suitable husbands cannot be had. She can live till 'her death at her father's liome rather than be given in marriage to an unworthy man.25 Early marriages, as distinguished from child marriages, arranged by parents, in consultation with their sons and daughters. have been the norm in India.
Now after the renaissance in the beginning of the nineteenth century, both the abovesaid evils of Hindu society have diminished. Sharada Act has prohibited child marriage and Sati is also stopped by law. Of course these evils are ingrained with the ignorance of the masses in India. With education and persuasion there is hope of fighting against these evils. Certain orthodox priests and heads of Muths also are close-minded and