Sambodhi 1989 Vol 16

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

Page 32

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they do not like India to make progress. They suffer from myopea with regard to social change and value. The recent case of 'Sati' in Rajasthan is a rengant of ignorance of village masses and their fanatic outlook.
Generally marriages should take place between members of groups who belong to homogeneous social and cultural level having understanding and harmony among them. However certain rules in Hindu orthodox institution regarding norm of marriage such as it should be within one's caste. outside the paternal line that is 'Gotra' are improper and out of date. To maintain one's Gotra while marrying is not feasible also as 'Gotra' refers to the belonging to particular head of the Book of Rigveda such as Kaundinya, Shandilya, Bhargava and such others under which specific family took initiation as well as education of Mantras of Rig Veda. This event occurred thousands of years ago. How can this 'Gotra' and its retention by the descent of line help in modern times ? It must have chauged after so much lapse. Of course marriage among cousin, brethern and in the same paternal line is not healthy as the norm in marrage is that of the opposite blood and its group. Even then this practice is found in South India and it is prevalent among Mahommedans. It is largely under the common interest of members to preserve the property and allied investment. It cannot be made rule for healthy society.
Brecding of healthy children is the care of social leaders and planners. There should be marrige among the opposites which is the rule of nature. High and low castes are social fixations which may be removed in progressive society. Radhakrishnan says, 'Cultural differences among castes are gradually diminishing, inter-caste marriages will again be on the increase and canuot be said to violate the spirit of Hindu Dharma 26 Manu allows a man to marry a girl from even inferior families if the girl is a jewel among women. Mahanirvana Tantra mentions the Shaiva form of marriage and lays down only two conditions: that the woma u is not within the prohibited degree of marriage and that she has no husband. Questions of age and caste need not be looked into.27 Under the present conditions, the Civil Marriage Act, Special marriage Act of 1954 also marriages between two persons of different faiths is possible without demanding their formal renunciation of religion.
'Polyandry and Polygamy are forbidden and yet there are occasions when both are permitted. Polyandry prevailed in certain communities. The well-known instance is that of Draupadi's marriage with five brothers. Her father King Drupad was aghast at the proposal and said it was opposed to the codes, but Yudhisthir argued that family traditions justify it and it is dificult to know what is right in all cases, 28 Polygamy was