Some Aspects of Indian Culture

Author(s): A S Gopani, Nagin J Shah, Dalsukh Malvania
Publisher: L D Indology Ahmedabad

Page 84

Life and Culture in Jain..
accomplish their duty and play the role fixed for them. The man or the woman alone will be ill-equipped to do the job satisfactorily. Therefore, the institution of marriage get sufficient justification, as without it, the preservation of the fourfold samgha and family traditions will not be achieved.
While discussing the necessity and importance of marriage, Adipurana goes so far as to state categorically that progeny is not possible without it and religion is not possible without progeny (Adipuraṇamen Pratipädita Bharata, pp. 160-161).
15
A variety of marriage is referred to in stories. While fixing the marrige, ago, social status and cultural heritage of the bridegroom's and bride's families are duly considered. Even today, this type of special consideration finds acceptance in some form or the other. Caste and community also play predominant part in the matter of selection of the partner.
Marriage has a special place in a man's life and is celebrated with delight and enthusiasm. But according to different castes and communities, there are different customs, traditions, regulations and ceremonies in relation to its celebration. Notwithstanding this variety, the auspicious moment when the marriage is to be solemnized and the bondage of love between the two partners forming the couple are common to all of them (Punyasravakathakoja, p. 37, p. 67, etc.). Many of the stories can be cited, illustrating this point.
In the Jaina narrative literature, references to inter-caste marriages are also found. The story of Nagakumara Kamadeva in the Punyasrava Kathakola (p. 126) is an instance. In the same book, there are clear indications that the bride herself selected the husband being guided by her own judgement based on the description. of the factors and features, provided as a rule of the princes and princely persons invited to attend the Svayamvara by the father of the bride who played host to them all (p. 7; p, 246).
In the days bygone, mostly the brides who had reached maturity, were considered marriageable. It is only because of this that a lady was given an option to stipulate condition of her own the fulfilment of which settled the marriage. The condition laid down by her aimed at the assessment of the would be bridegroom's ability and integrity (op. cit. p. 126; p 371).
In the Jaina story literature, there are accounts of the Vidyadhara brides being married to people of this earth. There are more than one theories regarding origin and the kind of these Vidyadharas. Two theories are commonly advanced. According to one, the Vidyadharas are something of semi-gods who dwelt in the mountainous ranges forming part of Vijayardha and visited in their aerial cars, occasionally this world of ours for pleasures and diversions or for accomplishing some special aim or object. According to the other, the Vidyadharas are human beings but uncommon in spirit and strength (see the story of Vajrakumara in the Aradhanakathakola, part I, p. 121).