MANDATES ON CONJUGAL ALLIANCES AS ORDAINED IN MANUSMRITI

Manusmriti is the greatest civil code ever authored on Planet Earth for human society thousands of years ago. During colonial occupation, Euro-authors were mobilised by the intruding British regime to insert Sloka-s to distort the philosophy in their bid to divide and rule Hindu society. Later Arya Samaja published unadulterated version to restore its sanctity. Quite enigmatically, the philosophy is very much in action in various forms and manifests in all societies, in all countries even today !!

Various mandates and orders of conjugal alliance in practice as well as an approach to maintain healthy gender ratios have been detailed in Manusmriti, an interesting reading and strategy to follow. 

Brhamo Daivastathaivarsaha Prajapatyastathaasuraha I

Gandharvo Raksasascaiva Paisacascastamoadhamaha II III/12 II

Brhama, Daiva, Arsa, Prajapatya, Asura, Gandharva, Raksasa and Paisaca are eight orders of matrimonial alliances.

Those are eight orders of marriages that are now poised to be explained in detail. 

Acchadya Carcayitva Ca Srutisilavate Svayam I

Ahuya Danam Kanyaya Brhamo Dharmaha Prakirtitaha II III/13 II 

Brhama Vivaha is the one wherein well-appointed bride is offered to a learned, well-accomplished groom, selected by bride and invited for alliance by her father.

Brhama-Vivaha is the highest order of matrimonial alliance conforming to all canons of propriety and Vedic norms. There is no exchange of wealth in this order of marriage. 

Yajne Tu Vitate Samyagratvije Karma Kurvate I

Alamkrtya Sutadanam Daivam Dharmam Pracaksate II III/14 II

Offering well-appointed bride to the erudite one solemnising all rituals in a Yajna attended by a galaxy of learned ones, is termed as Daiva Vivaha.

The erudite Purohita ordained to conduct Yajna with a specific objective is known as Ritvik. When a well-adorned bride is offered to a Ritvik in a Yajna attended by several more learned ones, the alliance so solemnised is Daiva Vivaha. 

Ekam Gomithunam Dve Va Varadadaya Dharmataha I

Kanyapradanam Vidhivadarso Dharmaha Sa Ucyate II III/15 II

When bride is offered to a groom after accepting a pair of cow and bull or two pairs as mandated, it is Arsa Vivaha.

However, Maharsi Manu has asserted later, exchange of possessions of any kind, is prohibited in Vivaha. Arsa Vivaha is essentially meant for a Sadhaka who may decide to enter into matrimonial alliance intended to facilitate Adhyatmika pursuits. It is devoid of embellishment of bride with bridal clothes, jewellery and elaborate ceremonies. Entire ceremony is performed at the barest level of celebrations. 

Sahobhau Caratam Dharmamiti Vacaanubhasya Ca I

Kanyapradanamabhyarcya Prajapatyo Vidhiha Smritaha II III/16 II

Prajapatya Vivaha is marrying bride to bridegroom after addressing both, ‘may you both pursue Grihastha Asrama together’ joyously.

Prajapati is the term invoked for Grihastha engaged in rearing progenies. In this mode of matrimonial alliance, relationship is arranged by elders, devoid of exchange of wealth and solemnised at the instance of elders alone. In common parlance, it is known as ‘arranged marriage’. 

Jnatibhyo Dravinam Dattva Kanyayai Caiva Saktitaha I

Kanyapradanam Svacchandyadasuro Dharma Ucyate II III/17 II

When kin of bridegroom and bride are gifted wealth appropriately and rituals pursued, it is known as Asura Vivaha.

After matrimonial rituals are solemnised, wealth is gifted to bride and bridegrooms kin in the order of Asura Vivaha. It is pursued by avaricious parents of bridegroom irrespective of all other considerations of propriety and ethics.  Asura-s are those devoid of Sattvika traits perpetually involved in gratification of senses and sense of possession. 

Icchayaanyonyasamyogaha Kanyayasca Varasya Ca I

Gandharvaha Sa Tu Vijneyo Maithunyaha Kamasambhavaha II III/18 II

Alliance accepted by bridegroom and bride obsessed with the perception of being man-woman, is known as Gandharva Vivaha.

Carnal desire is at the root of Gandharva Vivaha and no other consideration really matters. No exchange of wealth has been mentioned albeit Maharsi Manu regards is reprehensible and illicit. Gandharva-s are those who excel in music, singing, dancing, luxurious life, promiscuity and extravagance. 

Hattva Chhittva Ca Bhittva Ca Krosantim Rudatim Grihat I

Prasahya Kanyaharanam Raksaso Vidhirucyate II III/19 II 

Abducted after her kin being slain from her house, forcibly marrying a wailing, terrorised woman is Raksasa Vivaha.

Raksasa is defined as the one from whom one is compelled to guard life and property, who may harm when left alone and actively engaged at night in all sorts of felonious activities. Raksasa Vivaha too, is profoundly reprehensible as no ones consent or blessings are solicited. 

Suptam Mattam Pramattam Va Raho Yatropagacchati I

Sa Papistho Vivahanam Paisacascastamoadhamaha II III/20 II

Marrying after stealthily seducing, intoxicating a woman, desecrating her in slumber or in her delirious state of mind is Paisaca Vivaha, the worst order of Vivaha.

This kind of Vivaha is a felonious act and a reprehensible one. Pisaca-s are the lowest order of beings who ingests even raw flesh, are violent and highly inhuman by disposition.

Four Sloka-s have been inserted at this juncture to add a few more comments on Vivaha and attainment of Moksa through their progenies. All these do not belong to the original text and these are entirely out of context violative of what has already been stated. 

Brhamadisu Vivahesu Catusrvevanupurvasah I

Brhamavarcasvinah Putra Jayante Sistasamata II III/21 II

Brhama etc. being orders of alliances that lead to procreation of virtuous, noble ones conversant with Veda-s and other wisdom.

Four orders of acceptable alliances are Brhama, Daiva, Arsa and Prajapatya. These conform to the principles enshrined in scriptures hence, Maharsi Manu has held them sacrosanct. Such alliances lead to birth of progenies that are noble souled, virtuous and inclined to learn Vedic wisdom smoothly. Such noble ones grow into great individuals who contribute enormously to overall well-being and advancement of society. 

Rupasattvagunopeta Dhanavanto Yasasvinaha I

Paryaptabhoga Dharmistha Jivanti Ca Satam Samaha II III/22 II

Blessed with beauty, valour, sacred intellect, fame and wealth, being righteous, live for hundred years while enjoying entirely.

They are progenies born to couples having undergone matrimonial alliances of the first four orders i.e. Brhama, Daiva, Arsa and Prajapatya.  

Iteresu Tu Sistesu Nramsasanritavadinaha I

Jayante Durvivahesu Brhamadharmadvisaha Sutaha II III/23 II

Progenies born out of remaining four orders of matrimonial alliances are felonious, devious, regard Veda-s with contempt and untruthful.

Remaining four orders of matrimonial alliances are Asura, Gandharva, Raksasa and Paisaca that lead to birth of malevolent progenies. 

Aninditaih Strivivahairanindya Bhavati Praja I

Ninditairnindita Nrnam Tasmannindyanvivarjayet II III/24 II

Betrothal between nobles leads to procreation of pious ones while condemned ones, of felons. Hence, condemnable alliances be avoided.

Conjugal alliance between two noble, virtuous individuals conforming to injunctions of Sruti, cause upliftment of society through procreation of pious, virtuous individuals. Such alliances are blessed by celestial deities in addition to by kin of both sides. On the contrary, an alliance between incompatible, impious ones causes procreation of individuals with felonious traits and subsequent degradation of society. Society is called upon to observe all mandates prescribed in Sruti while deciding upon matrimonial alliances. Betrothal guided by venal considerations is certain to bring about disaster not only for the couple, families concerned but also entire society.

Two Sloka-s inserted at this juncture apparently do not belong to the original text of Manusmriti. These pertain to inter-Varna matrimonial alliances prescribing varying procedures. These prescribed procedures violate uniformity of procedures mandated for all Varna-s in other Sloka-s hence, unacceptable. Discrimination of any order has not been propagated in Manusmriti. 

Yugmasu Putra Jayante Striyoayugmasu Ratrisu I

Tasmadyugmasu Putrarthi Samvisedartave Striyam II III/28 II

Those aspiring for male progeny may co-habitate during even numbered nights of Rtu-Kala while for female progeny, during odd numbered nights. Hence, those desiring son may co-habitate during Yugma nights of Rtu-Kala.

Even numbered nights of Rtu-Kala are Sasti, Astami, Dasami, Dvadasi, Caturdasi or Sodasi while odd numbered ones are Pancami, Saptami, Navami or Panca-Dasami. These are appropriate for those desiring son or daughter respectively.  

Na Kanyayaha Pita Vidvangrhinyacchulkamanvapi I

Grihanacchulkam Hi Lobhena Syannaroapatyavikrayi II III/31 II

Wise brides father must not accept even an insignificant consideration lest he is proclaimed a bride-seller upon accepting it out of avarice.

Vivaha Samskara must not be tainted with the tar of accepting monetary consideration prodded by greed of any order by brides father. Any such exchange destroys sanctity of the relationship and sets a reprehensible precedent for posterity. 

Mangalartham Svastyayanam Yajnascasam Prajapateha I

Prayujyate Vivahesu Pradanam Svamyakaranam II V/37 II

Invocation of Svasti and Prajapati-Yajna in marriages are meant to invite their benison. Mutual claims over each other arise only thereafter.

Only when these two rituals are solemnised, spouses may lay claim over each other. Claim of wife over her husband and vice-versa are exactly equal and consecrated. Traditional consideration of husband privileged to have claim over his wife and not vice-versa is not true and not professed in Manusmriti. 

Vaivahikeagnau Kurvita Grihyama Karma Yathavidhi I

Pancayajnavidhanama Ca Panktima Canvahikima Grihi II III/43 II

Grihastha must solemnise Panca-Yajna, Griha-Karma as prescribed as well as cook the food taken daily before sacred fire during wedding.

During wedding ceremonies, bride-groom is mandated to perform Panca-Yajna, Griha-Karma i.e. house-hold errands as well as cooking food for daily usage before sacred fire.

The mandate reveals sagacity of our ancient Vedic society wherein groom was ordained to know all household activities before embarking on Grihastha Asrama.