Kamashastra Discourse (Life in Ancient India)
by Nidheesh Kannan B. | 2018 | 52,434 words
This page relates ‘Marriage in Ancient India’ of the study on Kamashastra representing the discipline of Kama (i.e., ‘sensual pleasure’). The Kamasutra of Vatsyayana from the 4th century is one of the most authoratitive Sanskrit texts belonging this genre. This study focusses on the vision of life of ancient India reflected in Kamashastra.
6.2. Marriage in Ancient India
[Full title: Ancient Indian Social Life: Excerpts from Kāmaśāstra (2): Marriage]
It is known from the smṛti texts that there are four types of marriages which existed among ancient Hindus. They are Brāhma, Daiva, Ārṣa, Prājāpatya, Āsura, Gāndharva, Rākṣasa and Paiśāca respectively[1]. There have some historical reasons or explanations for such kind of classification. It was observed that the children born from the marriage between blood-relatives are most probably of stunted growth. So, marriage and sexual relationship between blood relatives was banned. Alternatively marriage alliances from the families other than blood relatives was encouraged. The Kāmaśāstra society follows such kind of alliances both in marriage and sexual contacts.
The third book[2] of Kāmasūtra is on the details about marriage.
“Vātsyāyana although mainly concerned with the physical side of marriage, relating to the pleasures and amenities of married life, yet is not unmindful of the other ideals of worldly gain, social position and the spiritual welfare of the couple” (Haran Chandra Chakladar, 1990: 116).
Vātsyāyana points the objects of marriage and says thus:
“For raising a family, the girl should be young; belong to the same caste; without previous experience; observant of the sacred books as far as virtue and money are concerned; agreeable to the relationship; desirous of amorous relations and of having children”[3].
The text further adds that:
“Sexuality must be satisfied, in the first place, within the caste. This is true for all four castes. By marrying one’s own son to a virgin, as prescribed, one acquires a good reputation and general esteem”[4]
Women from other castes did not approach for marriages other than sexual contacts by the men and such type of contacts with lower or upper class women will not come under the list of sins also[5]. Married women were considered a symbol of virtue (dharmapatnī). She was taking part in the religious ceremonies and other auspicious occasions with her husband. The main role of dharmapatnī is to produce and sustain the chain of generation.
Vātsyāyana concludes the topic of marriage by arguing:
“When the married couples have the same pleasures, tastes and amusements, they enhance each other’s value. This kind of marriage is recommended. Whoever marries someone richer becomes inferior in the home. Neither should one marry anyone inferior. Such unions are condemned by the sages”[6].
The mentality of the law givers is fulfilled by Vātsyāyana by explaining such ideas in favor of Dharmaśāstras.
Footnotes and references:
[1]:
brāhmo daivastathaivārṣaḥ prājāpatyastathāsuraḥ |
gāndharvo rākṣasaścaiva paiśācaścāṣṭamo'dhamaḥ || (manusmṛtiḥ, 3. 21)
[2]:
Vivāhayogaprakaraṇa
[3]:
savarṇāyāmananyapūrvāyāṃ śāstrato'dhigatāyāṃ dharmo'rthaḥ putrāḥ saṃbandhaḥ pakṣavṛddhiranupaskṛtā ratiśca | (kāmasūtra, 3. 1. 1)
[4]:
kāmaścaturṣu varṇeṣu savarṇataḥ śāstrataścānanyapūrvāyāṃ prayujyamānaḥ putrīyo yaśasyo laukikaśca bhavati | (kāmasūtra, 1. 5. 1)
[5]:
sa yadā manyate svairiṇīyam | anyato'pi bahuśo vyavasitacāritrā tasyāṃ veśyāyāmivagamanamuttamavarṇānyāmapi na dharmapīḍāṃ kariṣyati punarbhūriyam || (kāmasūtra, 1, 5. 5-6)