13.044
विवाहधर्माः
Duties and laws of marriage.
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
यन्मूलं सर्वधर्माणां प्रजनस्य गृहस्य च। पितृदेवातिथीनां च तन्मे ब्रूहि पितामह ॥१३-४४-१॥
O grandsire, tell me that which is the root of all dharmas, of progeny, of the house, and of the father, deity, and guests. (13-44-1)
भीष्म उवाच॥
Bhishma said.
अयं हि सर्वधर्माणां धर्मश्चिन्त्यतमो मतः। कीदृशाय प्रदेया स्यात्कन्येति वसुधाधिप ॥१३-४४-२॥
O lord of the earth, among all dharmas, this is regarded as the most important: to whom should the maiden be given?
शीलवृत्ते समाज्ञाय विद्यां योनिं च कर्म च। अद्भिरेव प्रदातव्या कन्या गुणवते वरे ॥ ब्राह्मणानां सतामेष धर्मो नित्यं युधिष्ठिर ॥१३-४४-३॥
O Yudhiṣṭhira, after ascertaining character, conduct, knowledge, lineage, and deeds, the maiden should be given to a virtuous suitor with water; this is always the duty of good Brāhmaṇas. (13-44-3)
आवाह्यमावहेदेवं यो दद्यादनुकूलतः। शिष्टानां क्षत्रियाणां च धर्म एष सनातनः ॥१३-४४-४॥
It is the eternal duty of the learned and kṣatriyas to invite (the priest), bring him thus, and give (the fee) favorably. (13-44-4)
आत्माभिप्रेतमुत्सृज्य कन्याभिप्रेत एव यः। अभिप्रेता च या यस्य तस्मै देया युधिष्ठिर ॥ गान्धर्वमिति तं धर्मं प्राहुर्धर्मविदो जनाः ॥१३-४४-५॥
O Yudhishthira, when a man, setting aside his own wishes, desires a maiden, and she also desires him, she should be given to him. People who know dharma declare this as the Gandharva form of marriage. (13-44-5)
धनेन बहुना क्रीत्वा सम्प्रलोभ्य च बान्धवान्। असुराणां नृपैतं वै धर्ममाहुर्मनीषिणः ॥१३-४४-६॥
The wise declare that the rule of the asuras is considered dharma when, by abundant wealth, one buys and thoroughly entices relatives. (13-44-6)
हत्वा छित्त्वा च शीर्षाणि रुदतां रुदतीं गृहात्। प्रसह्य हरणं तात राक्षसं धर्मलक्षणम् ॥१३-४४-७॥
O dear one, killing, cutting off the heads of the weeping, and forcibly abducting a weeping woman from her house—such abduction is the dharma-characteristic of rākṣasas. (13-44-7)
पञ्चानां तु त्रयो धर्म्या द्वावधर्म्यौ युधिष्ठिर। पैशाच आसुरश्चैव न कर्तव्यौ कथञ्चन ॥१३-४४-८॥
Of the five, three are righteous and two are unrighteous, O Yudhishthira. The Paiśāca and Āsura types are never to be practiced in any way. (13-44-8)
ब्राह्मः क्षात्रोऽथ गान्धर्व एते धर्म्या नरर्षभ। पृथग्वा यदि वा मिश्राः कर्तव्या नात्र संशयः ॥१३-४४-९॥
O best of men, the righteous duties of the brāhma, kṣātra, and gāndharva types—whether separately or mixed—are to be performed; there is no doubt about this. (13-44-9)
तिस्रो भार्या ब्राह्मणस्य द्वे भार्ये क्षत्रियस्य तु। वैश्यः स्वजातिं विन्देत तास्वपत्यं समं भवेत् ॥१३-४४-१०॥
A brāhmaṇa may have three wives, a kṣatriya two wives, but a vaiśya should marry within his own caste; among these, the offspring should be considered equal. (13-44-10)
ब्राह्मणी तु भवेज्ज्येष्ठा क्षत्रिया क्षत्रियस्य तु। रत्यर्थमपि शूद्रा स्यान्नेत्याहुरपरे जनाः ॥१३-४४-११॥
But a brāhmaṇa wife should be considered the foremost; a kṣatriya woman for a kṣatriya; some say that even a śūdra woman may be for pleasure, but others do not agree thus. (13-44-11)
अपत्यजन्म शूद्रायां न प्रशंसन्ति साधवः। शूद्रायां जनयन्विप्रः प्रायश्चित्ती विधीयते ॥१३-४४-१२॥
The virtuous do not praise the birth of offspring from a Śūdra woman. If a Brāhmaṇa begets (a child) in a Śūdra woman, expiation is prescribed. (13-44-12)
त्रिंशद्वर्षो दशवर्षां भार्यां विन्देत नग्निकाम्। एकविंशतिवर्षो वा सप्तवर्षामवाप्नुयात् ॥१३-४४-१३॥
A man of thirty years should marry a ten-year-old virgin as his wife; or a man of twenty-one years may marry a seven-year-old girl. (13-44-13)
यस्यास्तु न भवेद्भ्राता पिता वा भरतर्षभ। नोपयच्छेत तां जातु पुत्रिकाधर्मिणी हि सा ॥१३-४४-१४॥
O best of the Bharatas, a maiden who has neither brother nor father should never be given in marriage, for she is indeed one possessing the status of a putrikā (appointed daughter). (13-44-14)
त्रीणि वर्षाण्युदीक्षेत कन्या ऋतुमती सती। चतुर्थे त्वथ सम्प्राप्ते स्वयं भर्तारमर्जयेत् ॥१३-४४-१५॥
A maiden who has attained menstruation should wait for three years; but when the fourth year arrives, she herself may acquire a husband. (13-44-15)
प्रजनो हीयते तस्या रतिश्च भरतर्षभ। अतोऽन्यथा वर्तमाना भवेद्वाच्या प्रजापतेः ॥१३-४४-१६॥
O bull among the Bharatas, if her sexual union is otherwise, the offspring is diminished; therefore, a woman acting otherwise should be called one belonging to Prajāpati. (13-44-16)
असपिण्डा च या मातुरसगोत्रा च या पितुः। इत्येतामनुगच्छेत तं धर्मं मनुरब्रवीत् ॥१३-४४-१७॥
Manu said: One should follow this rule — a woman who is not of the same piṇḍa and not of the same gotra as the mother and as the father. (13-44-17)
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
शुल्कमन्येन दत्तं स्याद्ददानीत्याह चापरः। बलादन्यः प्रभाषेत धनमन्यः प्रदर्शयेत् ॥१३-४४-१८॥
The fee may have been given by another, another says ‘I will give’; another may speak by force, and another may show the wealth. (13-44-18)
पाणिग्रहीता त्वन्यः स्यात्कस्य कन्या पितामह। तत्त्वं जिज्ञासमानानां चक्षुर्भवतु नो भवान् ॥१३-४४-१९॥
O grandfather, who is the one to whom the daughter belongs, if another has taken her hand in marriage? Please be the eye of truth for us who are inquiring. (13-44-19)
भीष्म उवाच॥
Bhishma said.
यत्किञ्चित्कर्म मानुष्यं संस्थानाय प्रकृष्यते। मन्त्रवन्मन्त्रितं तस्य मृषावादस्तु पातकः ॥१३-४४-२०॥
Whatever action, even the smallest, a human performs for establishment, if it is consecrated like a mantra, then making a false statement about it is indeed a sin. (13-44-20)
भार्यापत्यृत्विगाचार्याः शिष्योपाध्याय एव च। मृषोक्ते दण्डमर्हन्ति नेत्याहुरपरे जनाः ॥१३-४४-२१॥
Others say that wife, child, priest, teachers, disciple, and sub-teacher indeed do not deserve punishment when they speak falsely. (13-44-21)
न ह्यकामेन संवादं मनुरेवं प्रशंसति। अयशस्यमधर्म्यं च यन्मृषा धर्मकोपनम् ॥१३-४४-२२॥
Manu does not indeed praise discussion that is not free from desire. That which is disgraceful, unrighteous, and false, and which harms dharma, (he does not praise). (13-44-22)
नैकान्तदोष एकस्मिंस्तद्दानं नोपलभ्यते। धर्मतो यां प्रयच्छन्ति यां च क्रीणन्ति भारत ॥१३-४४-२३॥
O Bhārata, there is no absolute fault in one; that gift is not found. According to dharma, that which they give and that which they buy, both are acceptable. (13-44-23)
बन्धुभिः समनुज्ञातो मन्त्रहोमौ प्रयोजयेत्। तथा सिध्यन्ति ते मन्त्रा नादत्तायाः कथञ्चन ॥१३-४४-२४॥
Having been fully permitted by relatives, one should perform the mantra and homa; only then are those mantras accomplished, never for one who has not been permitted. (13-44-24)
यस्त्वत्र मन्त्रसमयो भार्यापत्योर्मिथः कृतः। तमेवाहुर्गरीयांसं यश्चासौ ज्ञातिभिः कृतः ॥१३-४४-२५॥
But among these, the one who has made a mutual agreement by mantra between wife and offspring is considered more important; and the one who is made so by relatives.
देवदत्तां पतिर्भार्यां वेत्ति धर्मस्य शासनात्। सा दैवीं मानुषीं वाचमनृतां पर्युदस्यति ॥१३-४४-२६॥
A husband knows his wife as given by the gods, according to the command of dharma. She rejects both divine and human false speech. (13-44-26)
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
कन्यायां प्राप्तशुल्कायां ज्यायांश्चेदाव्रजेद्वरः। धर्मकामार्थसम्पन्नो वाच्यमत्रानृतं न वा ॥१३-४४-२७॥
If, after the bride-price has been received for a maiden, an elder suitor endowed with virtue, desire, and wealth approaches, then whether or not falsehood should be spoken here. (13-44-27)
तस्मिन्नुभयतो दोषे कुर्वञ्छ्रेयः समाचरेत्। अयं नः सर्वधर्माणां धर्मश्चिन्त्यतमो मतः ॥१३-४४-२८॥
When there is fault on both sides, one should act in the way that is better. This is regarded by us as the most considered dharma among all dharmas. (13-44-28)
तत्त्वं जिज्ञासमानानां चक्षुर्भवतु नो भवान्। तदेतत्सर्वमाचक्ष्व न हि तृप्यामि कथ्यताम् ॥१३-४४-२९॥
O revered one, be the eye for us who seek to know the essence; please explain all this, for I am truly not satisfied—let it be told. (13-44-29)
भीष्म उवाच॥
Bhishma said.
न वै निष्ठाकरं शुल्कं ज्ञात्वासीत्तेन नाहृतम्। न हि शुल्कपराः सन्तः कन्यां ददति कर्हिचित् ॥१३-४४-३०॥
Indeed, knowing that the final payment was a bride-price, he did not bring it. For good people who are intent on bride-price never give their daughter. (13-44-30)
अन्यैर्गुणैरुपेतं तु शुल्कं याचन्ति बान्धवाः। अलङ्कृत्वा वहस्वेति यो दद्यादनुकूलतः ॥१३-४४-३१॥
Relatives, endowed with other qualities, ask for a price; having adorned (the object), they say 'carry it', and whoever would give (it) favorably. (13-44-31)
तच्च तां च ददात्येव न शुल्कं विक्रयो न सः। प्रतिगृह्य भवेद्देयमेष धर्मः सनातनः ॥१३-४४-३२॥
He gives that and her indeed, not as a price, not as a sale; having accepted, it should be given—this is the eternal duty. (13-44-32)
दास्यामि भवते कन्यामिति पूर्वं नभाषितम्। ये चैवाहुर्ये च नाहुर्ये चावश्यं वदन्त्युत ॥१३-४४-३३॥
The statement 'I will give you the maiden' was not spoken before; some say so, some do not, and some certainly do say so indeed. (13-44-33)
तस्मादा ग्रहणात्पाणेर्याचयन्ति परस्परम्। कन्यावरः पुरा दत्तो मरुद्भिरिति नः श्रुतम् ॥१३-४४-३४॥
Therefore, from the act of taking the hand, they request each other. It has been heard by us that, in former times, the maiden was given by the Maruts to the groom. (13-44-34)
नानिष्टाय प्रदातव्या कन्या इत्यृषिचोदितम्। तन्मूलं काममूलस्य प्रजनस्येति मे मतिः ॥१३-४४-३५॥
A maiden should not be given to one who is undesired, as enjoined by the sage. In my opinion, this is the root of procreation that is based on desire. (13-44-35)
समीक्ष्य च बहून्दोषान्संवासाद्विद्विषाणयोः। यथा निष्ठाकरं शुल्कं न जात्वासीत्तथा शृणु ॥१३-४४-३६॥
Having considered the many faults arising from the cohabitation of those who are hostile, just as a destructive bride-price was never allowed, so listen. (13-44-36)
अहं विचित्रवीर्याय द्वे कन्ये समुदावहम्। जित्वा च मागधान्सर्वान्काशीनथ च कोसलान् ॥ गृहीतपाणिरेकासीत्प्राप्तशुल्कापराभवत् ॥१३-४४-३७॥
I gave two maidens in marriage to Vicitravīrya; having conquered all the Magadhas, the lord of Kāśī, and the Kosalas. Of these, one was wedded with the hand taken, the other was obtained as bride-price, and the other was defeated. (13-44-37)
पाणौ गृहीता तत्रैव विसृज्या इति मे पिता। अब्रवीदितरां कन्यामावहत्स तु कौरवः ॥१३-४४-३८॥
My father, having taken her by the hand and released her right there, said thus. But the Kaurava married the other maiden. (13-44-38)
अप्यन्यामनुपप्रच्छ शङ्कमानः पितुर्वचः। अतीव ह्यस्य धर्मेप्सा पितुर्मेऽभ्यधिकाभवत् ॥१३-४४-३९॥
Indeed, doubting his father's words, he asked another question; for his desire for righteousness greatly surpassed even my father's. (13-44-39)
ततोऽहमब्रुवं राजन्नाचारेप्सुरिदं वचः। आचारं तत्त्वतो वेत्तुमिच्छामीति पुनः पुनः ॥१३-४४-४०॥
Then I said to the king these words, wishing to understand conduct: "I wish to know the true nature of conduct," again and again. (13-44-40)
ततो मयैवमुक्ते तु वाक्ये धर्मभृतां वरः। पिता मम महाराज बाह्लीको वाक्यमब्रवीत् ॥१३-४४-४१॥
Then, after I had spoken thus, my father, the great king Bahlika, foremost among the upholders of dharma, spoke these words. (13-44-41)
यदि वः शुल्कतो निष्ठा न पाणिग्रहणं तथा। लाजान्तरमुपासीत प्राप्तशुल्का पतिं वृतम् ॥१३-४४-४२॥
If for you the settlement is only the bride-price and not the taking of the hand, then another offering of parched grain should be performed; a woman whose bride-price has been received should accept the chosen husband. (13-44-42)
न हि धर्मविदः प्राहुः प्रमाणं वाक्यतः स्मृतम्। येषां वै शुल्कतो निष्ठा न पाणिग्रहणात्तथा ॥१३-४४-४३॥
Indeed, the knowers of dharma have not declared as authoritative the Smṛti that is based on statements, for those whose establishment is from payment and not from the taking of the hand (in marriage), thus. (13-44-43)
प्रसिद्धं भाषितं दाने तेषां प्रत्यसनं पुनः। ये मन्यन्ते क्रयं शुल्कं न ते धर्मविदो जनाः ॥१३-४४-४४॥
It is well-known and spoken that to take a price or fee in giving is a contradiction; those people who think of a price or fee are not knowers of dharma. (13-44-44)
न चैतेभ्यः प्रदातव्या न वोढव्या तथाविधा। न ह्येव भार्या क्रेतव्या न विक्रेया कथञ्चन ॥१३-४४-४५॥
And such women should not be given to these, nor should they be married to such men. Indeed, a wife should never be bought or sold in any way. (13-44-45)
ये च क्रीणन्ति दासीवद्ये च विक्रीणते जनाः। भवेत्तेषां तथा निष्ठा लुब्धानां पापचेतसाम् ॥१३-४४-४६॥
Those who buy others like female slaves and those people who sell others, their state is like that of greedy and evil-minded persons. (13-44-46)
अस्मिन्धर्मे सत्यवन्तं पर्यपृच्छन्त वै जनाः। कन्यायाः प्राप्तशुल्कायाः शुल्कदः प्रशमं गतः ॥१३-४४-४७॥
In this matter, the people indeed questioned about Satyavan; regarding the maiden for whom the bride-price had been received, the giver of the bride-price found peace. (13-44-47)
पाणिग्रहीता चान्यः स्यादत्र नो धर्मसंशयः। तन्नश्छिन्धि महाप्राज्ञ त्वं हि वै प्राज्ञसंमतः ॥ तत्त्वं जिज्ञासमानानां चक्षुर्भवतु नो भवान् ॥१३-४४-४८॥
There may be another bridegroom here; this is our doubt regarding dharma. O greatly wise one, resolve that for us, for you are truly approved by the wise. May you be the eye (guide) for us who seek to know the truth. (13-44-48)
तानेवं ब्रुवतः सर्वान्सत्यवान्वाक्यमब्रवीत्। यत्रेष्टं तत्र देया स्यान्नात्र कार्या विचारणा ॥ कुर्वते जीवतोऽप्येवं मृते नैवास्ति संशयः ॥१३-४४-४९॥
To all of them thus speaking, Satyavan spoke these words: "Where it is desired, there it should be given; there should be no consideration here. People do so even for the living; when dead, there is indeed no doubt about it." (13-44-49)
देवरं प्रविशेत्कन्या तप्येद्वापि महत्तपः। तमेवानुव्रता भूत्वा पाणिग्राहस्य नाम सा ॥१३-४४-५०॥
A maiden should either unite with her husband's brother or undertake great penance; by being faithful only to him, she bears the name of her husband. (13-44-50)
लिखन्त्येव तु केषाञ्चिदपरेषां शनैरपि। इति ये संवदन्त्यत्र त एतं निश्चयं विदुः ॥१३-४४-५१॥
Some write immediately, but for others it is slow. Those who discuss this here know this certainty. (13-44-51)
तत्पाणिग्रहणात्पूर्वमुत्तरं यत्र वर्तते। सर्वमङ्गलमन्त्रं वै मृषावादस्तु पातकः ॥१३-४४-५२॥
If an answer exists before the taking of the hand (in marriage), then all auspicious mantras indeed become false statements, and such falsehood is a sin. (13-44-52)
पाणिग्रहणमन्त्राणां निष्ठा स्यात्सप्तमे पदे। पाणिग्राहस्य भार्या स्याद्यस्य चाद्भिः प्रदीयते ॥१३-४४-५३॥
The culmination of the mantras for taking the hand should occur at the seventh step. The woman who is given with water becomes the wife of the one who takes her hand. (13-44-53)
अनुकूलामनुवंशां भ्रात्रा दत्तामुपाग्निकाम्। परिक्रम्य यथान्यायं भार्यां विन्देद्द्विजोत्तमः ॥१३-४४-५४॥
The best among twice-born should obtain as wife an agreeable woman of the same lineage, given by the brother, after performing the fire ritual and circumambulation, according to rule. (13-44-54)
