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36
THE ORIENT
understood. From social point of view, there can be these objectives behind the concept of marriage, namely, performance of religious duties, progeny, the discharge of one's own responsibility, towards family, towards society, and also unfolding the human character, giving of alms, etc.
The origin of the institution of marriage dates back from time immemorial. Marriage makes it possible to undertake religious performances and practices, to earn money and maintenance and to fulfil the duty assigned to a householder. The real objective of a householder's life is to give alms, to offer worship to gods etc. and to help monks and nuns in carrying out their mission. Without the existence of a householder who alone can provide food to the saints, they will not be able to 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 gets sufficient justification, as without it, the preservation of the fourfold samagha 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 (Adipuranamen Pratipadita Bharata, pp. 160-161).
A variety of marriage is referred to in stories. While fixing the marriage, age, social status and cultural heritage of the bride groom'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 it is celebrated with delight and enthusiasm. But according to different castes and communities, there are different customs, traditions rules, 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 (Punyasravakathakosa, 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 Kathakosa (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).
