This part while going for Gotra in marriage, to reflect that how the marriage and women were viewed:
PITU Gotra 5 K Rajaram IRS 6524//5524 scriptures on Gotra Verse 9.88 [The Marriage of Girls] Section IX - The Marriage of Girls उत्कृष्टायाभिरूपाय वराय सदृशाय च । अप्राप्तामपि तां तस्मै कन्यां दद्याद् यथाविधि ॥ ८८ ॥ utkṛṣṭāyābhir ūpāya varāya sadṛśāya ca | aprāptāmapi tāṃ tasmai kanyāṃ dadyād yathāvidhi || 88 || One shall give his daughter in the proper form, even though she may not have attained (the age), to a bridegroom who is of exceptionally distinguished appearance, and her equal. —(88) Medhātithi’s commentary (manubhāṣya): ‘Utkṛṣṭāyci-abhirupāya.’—The first term qualifies the second; and the meaning is ‘who is of exceptionally distinguished appearance.’—Or, the two terms may be taken as two distinct qualifications—‘utkṛṣṭāya’ meaning ‘one whose caste and other qualifications are remarkable,’ and ‘abhirūpāya’ meaning ‘handsome’;—the literal signification of the term being ‘rūpam ābhimukhyena prāptaḥ,’ ‘who has acquired a good appearance.’—Or, ‘abhirūpāya’ may mean well-disposed; it is in this sense that a learned man also is called ‘abhirūpa.’ ‘Equal’—in caste and other matters. ‘Bridegroom’—one who marries; the son-in-law. Comparative notes by various authors (verses 9.88-89) Gautama (18-21).—‘A girl should be given in marriage before puberty.’ Vaśiṣṭha (17.70).—‘Out of fear of the appearance of the menses, let the father marry his daughter while she still runs about naked. For if she stays in the home after the age of puberty, sin falls on the father.’ Baudhāyana (4. 1.11).—‘Let him give his daughter, while she still goes about naked, to a man who has not broken the vow of chastity and who possesses good qualities, or even to one destitute of good qualities; let him not keep the maiden in his house after she has reached the age of puberty.’ Yama (Vīramitrodaya-Saṃskāra, p. 754).—‘Family, character, beautiful body, age, learning, wealth, presence of guardians,—these seven qualifications should he sought for before a girl is given away; nothing else need he considered.’ Lalla (Do.).—‘Caste, learning, age, character, health, large family, wealth, Brahmanic character,—these eight should he the qualities of the Bridegroom.’ Gautama (Do.).—‘One should give away his daughter to a man who is endowed with learning, character, relations and good conduct.’ Śātātapa (Do., p. 755).—‘That bridegroom should he selected who is seeking for a wife and is endowed with good family and character, handsome, learned, intelligent and young, and free from defects.’ ------------------------------- Verse 9.89 Section IX - The Marriage of Girls काममामरणात् तिष्ठेद् गृहे कन्यार्तुमत्यपि । न चैवैनां प्रयच्छेत् तु गुणहीनाय कर्हि चित् ॥ ८९ ॥ kāmamāmaraṇāt tiṣṭhed gṛhe kanyārtumatyapi | na caivaināṃ prayacchet tu guṇahīnāya karhi cit || 89 || Well might the maiden, even though she may have reached puberty, remain in the house till her death; but the father shall never give her to a man destitute of good qualities.—(89) Medhātithi’s commentary (manubhāṣya): As a rule, the girl should be given away before puberty; but even after puberty, the father should not give her away until a qualified bridegroom has been found. ‘Qualities’— such as a high degree of learning, bravery, physical beauty, right age, being averse to doing acts forbidden by custom and scriptures, love for the bride; and so forth.—(89) Explanatory notes by Ganganath Jha This verse is quoted in Aparārka (p. 93), which adds that what is meant is that ‘so long as a man with good qualifications is not available she shall not be given to one devoid of qualifications,’ and not that there is nothing wrong, under the circumstances, to keep the girl unmarried even after puberty; as this latter view is contrary to other texts. ------------------------------------------ Verse 9.90 Section IX - The Marriage of Girls त्रीणि वर्षाण्युदीक्षेत कुमार्यर्तुमती सती । ऊर्ध्वं तु कालादेतस्माद् विन्देत सदृशं पतिम् ॥ ९० ॥ trīṇi varṣāṇyudīkṣeta kumāryartumatī satī | ūrdhvaṃ tu kālādetasmād vindeta sadṛśaṃ patim || 90 || Having reached puberty, the maiden may wait for three years; after that time, she shall procure a suitable husband.—(90) ----------------------------------- Verse 9.91 Section IX - The Marriage of Girls अदीयमाना भर्तारमधिगच्छेद् यदि स्वयम् । नैनः किं चिदवाप्नोति न च यं साऽधिगच्छति ॥ ९१ ॥ adīyamānā bhartāramadhigacched yadi svayam | nainaḥ kiṃ cidavāpnoti na ca yaṃ sā'dhigacchati || 91 || When a maiden, when not given away, herself procures a husband, she incurs no sort of sin; nor does the man whom she weds. — (91) [ KR So run away and Love marriages are pardoned? ] Medhātithi’s commentary (manubhāṣya): After three years, if not given away, if the girl chooses a husband,—then, no sort of guilt accrues either to the girl or to the man. That the girl incurs no sin having been already mentioned in the foregoing verse, the present verse is added for the purpose of declaring that there is none on the part of the bridegroom either. Puberty has been declared to be reached by girls when they are twelve years old.—(91) --------------------------------------------- Verse 9.92 Section IX - The Marriage of Girls अलङ्कारं नाददीत पित्र्यं कन्या स्वयंवरा । मातृकं भ्रातृदत्तं वा स्तेना स्याद् यदि तं हरेत् ॥ ९२ ॥ alaṅkāraṃ nādadīta pitryaṃ kanyā svayaṃvarā | mātṛkaṃ bhrātṛdattaṃ vā stenā syād yadi taṃ haret || 92 || When the girl chooses her own husband, she should not take away any ornaments given to her either by her father, or mother or brother; if she did take them, she would be a thief.—(92) -------------Medhātithi’s commentary (manubhāṣya): Ornaments that may have been given to her on previous occasions by her brother or other relations, who would be ignorant of her desire to choose her own husband,—all such ornaments she should hand back to them. She is not to give up what has been given to her after she has actually done the act ---------------------------- Verse 9.93 Section IX - The Marriage of Girls पित्रे न दद्यात्शुल्कं तु कन्यां ऋतुमतीं हरन् । स च स्वाम्यादतिक्रामेद् ऋतूनां प्रतिरोधनात् ॥ ९३ ॥ pitre na dadyātśulkaṃ tu kanyāṃ ṛtumatīṃ haran | sa ca svāmyādatikrāmed ṛtūnāṃ pratirodhanāt || 93 || When a man takes away a maiden who has reached puberty, he shall pay no nuptial fee to the father, —who would fall off from his ownership by reason of thwarting her menses. —(93) [KR so dowry was not there; who invented it?] ------------------------------------ Medhātithi’s commentary (manubhāṣya): This prohibits the payment of nuptial fees in the case of the girl who has reached puberty, and who is intended to be given away for a fee; and the reason for this is that—‘he would fall off from his ownership.’ It is only during childhood that the girl is to live under the tutilage of her father; so that when she is taken away by a man after she has reached a higher age,—the father’s ownership over her has ceased. ----------------------------------- Verse 9.94 Section IX - The Marriage of Girls त्रिंशद्वर्षो वहेत् कन्यां हृद्यां द्वादशवार्षिकीम् । त्र्यष्टवर्षोऽष्टवर्षां वा धर्मे सीदति सत्वरः ॥ ९४ ॥ triṃśadvarṣo vahet kanyāṃ hṛdyāṃ dvādaśavārṣikīm | tryaṣṭavarṣo'ṣṭavarṣāṃ vā dharme sīdati satvaraḥ || 94 || A man thirty years old shall marry a charming maiden twelve years old; or one twenty four years old, a damsel eight years old; in the event of his duties suffering, he may do it sooner.—(94) Medhātithi’s commentary (manubhāṣya): What the injunction means is that the maiden married should be so much younger than the man;—and not that marriage must be done only at. the age stated. Nor is any stress meant to be laid upon the exact number of years mentioned; all that is meant is that one should many a girl very much younger than himself. Comparative notes by various authors Mahābhārata (13.41.14).—‘One who is thirty or twenty-one years old shall take a wife sixteen years old, but before she has attained puberty.’ Viṣṇupurāṇa (Vīramitrodaya-Saṃskāra, p. 766).—‘A man shall select a wife whose age is one-third of his own.’ Yama (Do.)—(Same as Manu.) Āpastamba (Do., p. 767).—‘A man thirty-years old shall take a wife ten years old, before she has attained puberty; and one twenty-one years old, a girl seven years old.’ Āśvalāyana (Do.).—‘A maiden seven years old is called Śaiśavī; a man eighteen years of age shall marry her; a maiden eight years old is called Gaurī, conducive to richness of sons and grandsons; and she shall be married by a man twenty-five years old; a girl nine years old is called Rohiṇī conducive to richness of wealth; a wise man shall wed her for the accomplishment of all his desires; a girl over ten years age, until she has her courses, is called Gāndhārī; and she shall be married by a man desirous of living long.’[KR Killing the freedom of women?] ----------------------------- Verse 9.95 Section IX - The Marriage of Girls देवदत्तां पतिर्भार्यां विन्दते नेच्छयाऽत्मनः । तां साध्वीं बिभृयान्नित्यं देवानां प्रियमाचरन् ॥ ९५ ॥ devadattāṃ patirbhāryāṃ vindate necchayā'tmanaḥ | tāṃ sādhvīṃ bibhṛyānnityaṃ devānāṃ priyamācaran || 95 || The husband obtains his wife as a present from the gods, and not by his own wish; hence he should always support the faithful wife, thereby doing what is agreeable to the gods.—(95) Medhātithi’s commentary (manubhāṣya): What the verse means is that ‘the faithful wife should not be abandoned, even though she suffer from the defects of being disagreeable or of harsh speech and so forth’; and the rest of it is merely commendatory. As for the rule that ‘he shall keep her confined in one room,’ which has been laid down in regard to the unfaithful wife,—this applies to a case where there has been a single act of transgression on her part; if the act is repeated, divorce must follow. Otherwise, there would be no point in the assertion that ‘he shall always support the faithful wife.’ As regards the declaration—‘when a woman has trans gressed, she shall have all her rights withdrawn, he dressed in dirty clothes and be given mere subsistence, being allowed to live in a degraded condition, lying upon the ground’ (Yājñavalkya, 170),—this refers to a case where the husband is willing and able to keep her; if however he is unwilling, then there must be divorce. It is going to be laid down later on that food and clothing should be provided for oven such wives as have become outcasts, and so forth; but that has to be taken only as prohibiting banishment which would be involved in the starting of a life of living on alms, which forms part of the expiatory rite consequent upon such heinous sins as the murdering of a Brāhmaṇa and the like. This we shall explain later on. In any case, it is not incumbent upon the husband to support a wife who has turned unfaithful. Nor does the present text prescribe ‘casting off’ which might be interpreted as ‘avoiding intercourse with her.’ That the wife is a ‘present from the gods’ is implied by such Vedic texts and declamatory passages as—‘Soma gave her to Gandharva etc.,’ (Ṛgveda, 10.85.41). Or, she may be called ‘a present from the gods’ in the sense that during the marriage-rite itself, the girl becomes the wife of the gods. ‘What is agreeable to the gods.’—When one divorces his wife, who is a necessary factor in the offering of libations to the Viśvedevas, he is not in a position to do ‘what is agreeable to the gods.’ Hence, even though she be hostile, she has to be supported. But in the event of her becoming an outcast, and hence losing her rights, the husband may ‘supersede’ her.—(95) Comparative notes by various authors Mahābhārata (13.44.27).—‘That man obtains his wife as a gift from the gods is the teaching of the Law; he (who does not treat her well) falsifies the word of man and god.’[KR Given by god is perfect Manaivi amaivadellam iraivan kotutha varam] ------------------------------- Verse 9.96 Section IX - The Marriage of Girls प्रजनार्थं स्त्रियः सृष्टाः सन्तानार्थं च मानवः । तस्मात् साधारणो धर्मः श्रुतौ पत्न्या सहोदितः ॥ ९६ ॥ prajanārthaṃ striyaḥ sṛṣṭāḥ santānārthaṃ ca mānavaḥ | tasmāt sādhāraṇo dharmaḥ śrutau patnyā sahoditaḥ || 96 || Women were created for the purpose of child-bearing, and men for the furfose of procreation. hence it is that Religious Rites have been ordained in the Veda as common between the man and his wife.—(96) Medhātithi’s commentary (manubhāṣya): ‘Child-bearing’—Conception. ‘Procreation’—Impregnating. ‘Hence’—i.e., because of the act of child-begetting being dependent upon both,—the man’s Religious Rites have been ordained in the Veda, as being in common with his wife. Consequently, since alone by himself he could not be entitled to the performance of any rites, he shall not abandon his wife, even though she be hostile.—(96). Comparative notes by various authors (See texts under 85.) Nārada (12-19).—‘Women have been created for the sake of propagation.’[KR Which woman will agree>] Part 5 Pitu Gotra 6524//5524 K Rajaram IRS --------------------------------------------------------------- -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZorJehUoXQBEVPFMWbGCRqK5xHNwKcnCX6BHEPj1caRaFw%40mail.gmail.com.
