Mahābhārata · Adhyāya 13.79
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13.79.1
यन्मूलं सर्वधर्माणां प्रजनस्य गृहस्य च ।
पितृदेवातिथीनां च तन्मे ब्रूहि पितामह ॥ १३.७९.१ ॥
Tell me, grandsire, what is the root of all duties, of procreation and of the household, and of the duties owed to ancestors, gods and guests.
13.79.2
अयं हि सर्वधर्माणां धर्मश्चिन्त्यतमो मतः ।
कीदृशाय प्रदेया स्यात्कन्येति वसुधाधिप ॥ १३.७९.२ ॥
Among all duties this one is held to be the most difficult to discern. To what kind of man, lord of the earth, should a maiden be given?
13.79.3
शीलवृत्ते समाज्ञाय विद्यां योनिं च कर्म च ।
अद्भिरेव प्रदातव्या कन्या गुणवते भवेत्।
ब्राह्मणानां सतामेष नित्यं धर्मो युधिष्ठिर ॥ १३.७९.३ ॥
Having fully known his character and conduct, his learning, lineage and occupation, a maiden should be given, with water alone, to a man of virtue. This, O Yudhiṣṭhira, is the constant duty of brahmins and of the good.
13.79.4
आवाह्यमावहेदेवं यो दद्यादनुकूलतः ।
शिष्टानां क्षत्रियाणां च धर्म एष सनातनः ॥ १३.७९.४ ॥
He who invites the one who ought to be invited, and gives the maiden with mutual consent, this is the eternal duty of the learned and of the kshatriyas.
13.79.5
आत्माभिप्रेतमुत्सृज्य कन्याभिप्रेत एष यः ।
अभिप्रेता च या यस्य तस्मै देया युधिष्ठिर।
गान्धर्वमिति तं धर्मं प्राहुर्वेदविदो जनाः ॥ १३.७९.५ ॥
Giving up one's own wish and following the maiden's desire, she should be given to the one she wishes for. This, O Yudhiṣṭhira, is called the gāndharva rite by those who know the Vedas.
13.79.6
धनेन बहुधा क्रीत्वा सम्प्रलोभ्य च बान्धवान् ।
असुराणां नृपैतं वै धर्ममाहुर्मनीषिणः ॥ १३.७९.६ ॥
Having bought her in many ways with wealth and enticed the kinsmen with lures, O king, the wise call this the rite of the asuras.
13.79.7
हत्वा छित्त्वा च शीर्षाणि रुदतां रुदतीं गृहात् ।
प्रसह्य हरणं तात राक्षसो विधिरुच्यते ॥ १३.७९.७ ॥
Having struck down those who weep and cut off their heads, and carrying off the weeping woman from the house by force, my son, is called the rākṣasa form of marriage.
13.79.8
सुसां मत्तां प्रमत्तां वा रहो रात्रौ च गच्छति ।
स पापिष्ठो विवाहानां पैशाचः कथितोऽधमः ॥ १३.७९.८ ॥
He who approaches a woman who is asleep, intoxicated, or heedless, in secret at night, is most sinful; among marriages this is declared the lowest, the paiśāca form.
13.79.9
पञ्चानां तु त्रयो धर्म्या द्वावधर्म्यौ युधिष्ठिर ।
पैशाचश्चासुरश्चैव न कर्तव्यौ कथञ्चन ॥ १३.७९.९ ॥
Of the five, O Yudhiṣṭhira, three are righteous and two are unrighteous. The paiśāca and āsura forms must not be practised under any circumstances.
13.79.10
ब्राह्मः क्षात्रोऽथ गान्धर्व एते धर्म्या नरर्षभ ।
पृथग्वा यदि वा मिश्राः कर्तव्या नात्र संशयः ॥ १३.७९.१० ॥
The brāhma, kṣātra and gāndharva forms, O bull among men, are righteous; they may be performed separately or mixed together, without doubt.
13.79.11
तिस्त्रो भार्या ब्राह्मणस्य द्वे भार्ये क्षत्रियस्य तु ।
वैश्यः स्वजात्यां विन्देत तास्वपत्यं हिताय हि ॥ १३.७९.११ ॥
A brahmin may have three wives, a kṣatriya two; a vaiśya should marry within his own caste, for offspring from them alone are beneficial.
13.79.12
द्विजस्य ब्राह्म्णी श्रेष्ठा क्षत्रिया क्षत्रियस्य तु ।
रत्यर्थमपि शूद्रा स्यान्नेत्याहुरपरे जनाः ॥ १३.७९.१२ ॥
For the twice-born, the best wife is a brahmin woman, for a kṣatriya a kṣatriya woman; some people say a śūdra woman may also be taken for pleasure, though others do not hold this.
13.79.13
अपत्यजन्म शूद्रायां न प्रशंसन्ति साधवः ।
शूद्रायां जनयविन्प्रः प्रायश्चित्ती विधीयते ॥ १३.७९.१३ ॥
The virtuous do not praise the birth of offspring from a Śūdra woman. If a Brahmin begets a child from a Śūdra woman, expiation is prescribed for him.
13.79.14
नातिबालां वहन्त्यन्ते अनित्यत्वात्प्रजार्थिनः ।
वहन्ति कर्मिणस्तस्यामन्तः शुद्धिव्यपेक्षया ॥ १३.७९.१४ ॥
Those who desire offspring do not take a very young girl as wife, since life is impermanent; those who perform the rites take her in the end, with regard to purification.
13.79.15
अपरान्वयसम्भूतां संस्वप्नादिविवर्जिताम् ।
कामो यस्यां निषिद्धश्च केचिदिच्छन्ति चापदि ॥ १३.७९.१५ ॥
A girl born of a different lineage and free from faults such as union with another man may be taken; some even desire her in whom desire is forbidden, in time of distress.
13.79.16
त्रिंशद्वर्षो दशवर्षां भार्यां विन्देत नग्निकाम् ।
एकविंशतिवर्षो वा सप्तवर्षामवाप्नुयात् ॥ १३.७९.१६ ॥
A man of thirty years should take a ten-year-old unclothed girl (one not yet mature) as wife; or a man of twenty-one should obtain a seven-year-old girl.
13.79.17
यस्यास्तु न भवेद्भाता पिता वा भरतर्षभ ।
नोपयच्छेत तां जातु पुत्रिकाधर्मिणी हि सा ॥ १३.७९.१७ ॥
O bull of the Bharatas, one who has neither brother nor father should never be taken as wife, for she is subject to the custom of the putrikā (adopted daughter).
13.79.18
त्रीणि वर्षाण्युदीक्षेत कन्या ऋतुमती सती ।
चतुर्थेऽत्वथ सम्प्राप्ते स्वयं भर्तारमर्जयेत् ॥ १३.७९.१८ ॥
A maiden who has reached puberty and is virtuous should wait three years; and when the fourth arrives, she herself should seek a husband.
13.79.19
प्रजा न हीयते तस्या रतिश्च भरतर्षभ ।
अतोऽन्यथा वर्तमाना भवेद्वाच्या प्रजापतेः ॥ १३.७९.१९ ॥
The offspring of such a woman is not lost, nor her delight, O bull of the Bharatas. But one who conducts herself otherwise would be censured by the lord of creatures.
13.79.20
असपिण्डा च या मातुरसगोत्रा च या पितुः ।
इत्येतामुपयच्छेत तं धर्मं मनुरब्रवीत् ॥ १३.७९.२० ॥
One should marry a woman who is not a sapiṇḍa of the mother and not of the same gotra as the father; this is the duty Manu declared.
13.79.21
शुल्कमन्येन दत्तं स्याद्ददानीत्याह चापरः ।
बलादन्यः प्रभाषेत धनमन्यः प्रदर्शयेत् ॥ १३.७९.२१ ॥
Suppose the bride-price has been given by another, and another says, 'I will give it'; another speaks by force, and another displays wealth.
13.79.22
पाणिग्रहीत्ता चान्यः स्यात्कस्य भार्या पितामह ।
तत्त्वं जिज्ञासमानानां चक्षुर्भवतु नो भवान् ॥ १३.७९.२२ ॥
If another is the one who took her hand, O grandsire, whose wife is she? We who wish to know this—may you be our eye.
13.79.23
यत्किञ्चित्कर्म मानुष्यं संस्थानाय प्रदृश्यते ।
मन्त्रवन्मन्त्रितं तस्य मृषावादस्तु पातकः ॥ १३.७९.२३ ॥
Whatever human act is seen for the establishment of order, it is bound by a pledge as if by a mantra; and false speech is a sin.
13.79.24
भार्यापत्यृत्विगाचार्याः शिष्योपाध्याय एव च ।
मृषोक्ते दण्डमर्हन्ति नेत्याहुरपरे जनाः ॥ १३.७९.२४ ॥
Wife, husband, sacrificing priest, teacher, disciple and preceptor—when they utter falsehood they deserve punishment; other people say no.
13.79.25
नह्यकामेन संवादं मनुरेवं प्रशंसति ।
अयशस्यमधर्म्यं च यन्मृषा धर्मगोपनम् ॥ १३.७९.२५ ॥
Manu does not thus praise a dialogue with one who is unwilling; what is false brings ill fame and is unrighteous, a concealment of dharma.
13.79.26
नैकान्तो दोष एकस्मिंस्तदा केनोपपद्यते ।
धर्मतो यां प्रयच्छन्ति यां च क्रीणन्ति भारत ॥ १३.७९.२६ ॥
In one case there is no absolute fault; then by whom could it be established? O Bhārata, she who is given according to dharma, and she who is bought.
13.79.27
बन्धुभिः समनुज्ञाते मन्त्रहोमौ प्रयोजयेत् ।
तथा सिध्यन्ति ते मन्त्रा नादत्तायाः कथञ्चन ॥ १३.७९.२७ ॥
When permitted by kinsmen, one should employ mantras and oblations; thus those mantras take effect, but never for one who has not been given.
13.79.28
यस्त्वत्र मन्इत्रसमयो भार्यापत्योर्मिथः कृतः ।
तमेवाहुर्गरीयांसं यश्चासौ ज्ञातिभिः कृतः ॥ १३.७९.२८ ॥
But here, the agreement of Manu made mutually between husband and wife is called the weightier one, and that made by kinsmen likewise.
13.79.29
देवदत्तां पतिर्भार्यां वेत्ति धर्मस्य शासनात् ।
स दैवीं मानुषीं वाचमनृतां पर्युदस्यति ॥ १३.७९.२९ ॥
A husband, by the command of dharma, knows the wife given by the gods as his own; he sets aside the false speech of gods and of men.
13.79.30
कन्यायां प्राप्तसुल्कायां ज्यायांश्चेदाव्रजेद्वरः ।
धर्मकामार्थसम्पन्नो वाच्यमत्रानृतं न वा ॥ १३.७९.३० ॥
When the bride-price has been received for a maiden, and a senior suitor endowed with dharma, desire and wealth comes to her, should a falsehood be spoken here or not?
13.79.31
तस्मिन्नुभयतो दोषे कुर्वञ्श्रेयः समाचरेत् ।
अयं नः सर्वधर्माणां धर्मश्चिन्त्यतमो मतः ॥ १३.७९.३१ ॥
When fault lies on both sides, one should do what is better. This, we hold, is the most to be considered of all duties.
13.79.32
तत्त्वं जिज्ञासमानानां चक्षुर्भवतु नो भवान् ।
तदेतत्सर्वमाचक्ष्व न हि तृप्यामि कथ्यताम् ॥ १३.७९.३२ ॥
For us who desire to know the truth, may you be our eye. Tell us all of that, for I am not satisfied by hearing.
13.79.33
नैव निष्ठाकरं शुल्कं ज्ञात्वाऽऽसीत्तेन नानृतम् ।
न हि शुल्कपराः सन्तः कन्यां ददति कर्हिचित्।
अन्यैर्गुणैरुपेतं तु शुल्कं याचन्ति बान्धवाः ॥ १३.७९.३३ ॥
Knowing that a bride-price is a fixed bond, there is no falsehood in it. Good men who are intent only on a bride-price never give a maiden at all. But kinsmen ask for a bride-price for a bridegroom endowed with other virtues.
13.79.34
अलङ्कृत्वा वहस्वेति यो दद्यादनुकूलतः ।
यच्च तां च ददत्येवं न शुल्कं विक्रयो न सः।
प्रतिगृह्य भवेद्देमेव धर्मः सनातनः ॥ १३.७९.३४ ॥
He who gives willingly, saying 'Take her away adorned,' and gives her thus, that is not a bride-price, nor a sale. Even when it is accepted, it remains a gift; this is the eternal duty.
13.79.35
दास्यामि भवते कन्यामिति पूर्वं नभाषितम् ।
ये चाहुर्ये च नाहुर्ये ये चावश्यं वदन्त्युत ॥ १३.७९.३५ ॥
'I will give you the maiden'—this was not spoken before. Those who say it, those who do not say it, and those who surely say it, are in the same state.
13.79.36
तस्मादाग्रहणात्पाणेर्याचयन्ति परस्परम् ।
कन्यावरः पुरा दत्तो मरुद्भिरिति नः श्रुतम् ॥ १३.७९.३६ ॥
Therefore, before the taking of the hand, they ask one another. We have heard that formerly the Maruts gave a bridegroom for the maiden.
13.79.37
नानिष्टाय प्रदातव्या कन्या इत्यृषिचोदितम् ।
तन्मूलं काममूलस्य प्रजनस्येति मे मतिः ॥ १३.७९.३७ ॥
A maiden should not be given to one who is unwanted, so the sages have declared. Its root is desire, and I hold that offspring arise from desire.
13.79.38
समीक्ष्य च बहून्दोषान्संवासाद्विद्धि पाणयोः ।
यथा निष्ठाकरं शुल्कं न जात्वासीत्तथा शृणु ॥ १३.७९.३८ ॥
Having considered the many faults, know that cohabitation arises from the joining of hands. Listen how the bride-price, which brings completion, never existed.
13.79.39
अहं विचित्रवीर्यस्य द्वे कन्ये समुदावहम् ।
जित्वाऽङ्गमागधान्सर्वान्काशीनथ च कोसलान् ॥ १३.७९.३९ ॥
For Vicitravīrya I brought home two maidens, having conquered all the Aṅgas and Māgadhas, and the Kāśīs and Kosalas as well.
13.79.40
गृहीतपाणिरेकाऽऽसीत्प्राप्तशुल्काऽपराऽभवत् ।
कन्याऽगृहीता तत्रैव विसर्ज्या इति मे पिता।
अब्रवीदितरां कन्यामावहेति स कौरवः ॥ १३.७९.४० ॥
One had already had her hand taken, and for the other the bride-price had been received. My father said the maiden not yet taken should be sent away right there. Then that Kuru said: bring another maiden.
13.79.41
अप्यन्याननुपप्रच्छ शङ्कमानः पितुर्वचः ।
अतीव ह्यस्य धर्मेच्छा पितुर्मेऽभ्यधिकाऽभवत् ॥ १३.७९.४१ ॥
Doubting his father's word, he even questioned others in turn. Indeed his desire for dharma was far greater than my father's desire for dharma.
13.79.42
ततोहमब्रवं राजन्नाचारेप्सुरिदं वचः ।
आचारं तत्त्वतो वेत्तुमिच्छामि च पुनःपुनः ॥ १३.७९.४२ ॥
Then, O king, desiring to know the custom, I spoke these words: I wish again and again to know the custom in its truth.
13.79.43
ततो मयैवमुक्ते तु वाक्ये धर्मभृतावरः ।
पिता मम महाराज बीह्लीको वाक्यमब्रवीत् ॥ १३.७९.४३ ॥
When I had spoken thus, O great king, my father Bāhlīka, the lowest among the upholders of dharma, spoke these words.
13.79.44
यदि व शुल्कतो निष्ठा न पाणिग्रहणात्तथा ।
लाजान्तरमुपासीत प्राप्तशुल्क इति स्मृतिः ॥ १३.७९.४४ ॥
If the settlement of a marriage rests on the bride-price rather than on the taking of the hand, one should wait for the interval of the parched-grain offering; he who has received the bride-price is thus held to be bound, so tradition declares.
13.79.45
न हि धर्मविदः प्राहुः प्रमाणं वाक्यतः स्मृतम् ।
येषां वै शुल्कतो निष्ठा न पाणिग्रहणात्तथा ॥ १३.७९.४५ ॥
Those who know dharma do not declare a mere word to be authority; it is those whose settlement rests on the bride-price, and not on the taking of the hand, who hold such a view.
13.79.46
प्रसिद्धं भाषितं दाने नैषां प्रत्यायकं पुनः ।
ये मन्यन्ते क्रयं शुल्कं न ते धर्मविदो नराः ॥ १३.७९.४६ ॥
The saying about giving that is well known does not again furnish a convincing proof for these men. Those who think of the bride-price as a purchase are not men who know dharma.
13.79.47
न चैतेभ्यः प्रदातव्या न वोढव्या तथाविधा ।
न ह्येव भार्या क्रेतव्या न विक्रय्यां कथञ्चन ॥ १३.७९.४७ ॥
Such a maiden should not be given to these men, nor should such a woman be taken as a wife. A wife should never be bought, nor sold in any way.
13.79.48
ये च क्रीणन्ति दासीवद्विक्रीणन्ति तथैव च ।
भवेत्तेषां तथा निष्ठा लुब्धानां पापचेतसाम् ॥ १३.७९.४८ ॥
Those who buy as one buys a slave-girl, and likewise sell, shall have such a fate, the settled lot of the greedy and evil-minded.
13.79.49
अस्मिन्नर्थे सत्यवन्तं पर्यपृच्छन्त वै जनाः ।
कन्यायाः प्राप्तशुल्कायाः शुल्कदः प्रशमं गतः ॥ १३.७९.४९ ॥
On this matter people asked Satyavat, when the bride-price had been received for the maiden and the giver of the price had been satisfied.
13.79.50
पाणिग्रहीता वाऽन्यः स्यादत्र नो धर्मसंशयः ।
तन्नश्छिन्धि महाप्राज्ञ त्वं हि वै प्राज्ञसम्मतः ॥ १३.७९.५० ॥
Here we have a doubt about dharma: could the one who took the hand be someone else? O greatly wise one, resolve it for us, for you are approved by the wise.
13.79.51
तत्त्वं जिज्ञासमानानां चक्षुर्भवतु नो भवान् ।
तानेवं ब्रुवतः सर्वान्सत्यवान्वाक्यमब्रवीत् ॥ १३.७९.५१ ॥
For us who desire to know the truth, may you be the eye. Speaking thus to them all, Satyavat spoke these words.
13.79.52
यत्रेष्टं तत्र देया स्यान्नात्र कार्या विचारणा ।
कुर्वते जीवतोप्येवं मृते नैवास्ति संशयः ॥ १३.७९.५२ ॥
Where it is desired, there she should be given; no deliberation is to be made here. Some do so even while living; after death there is surely no doubt.
13.79.53
देवरं प्रविशेत्कन्या तप्येद्वाऽपि तपः पुनः ।
तमेवानुगता भूत्वा पाणिग्राहस्य नाम सा ॥ १३.७९.५३ ॥
The maiden may enter the brother-in-law, or undertake austerity again; following him alone, she should be known by the name of the one who took her hand.
13.79.54
लिखन्त्येव तु केषांचिदपरेषां शनैरपि ।
इति ये संवदन्त्यत्र त एतं निश्चयं विदुः ॥ १३.७९.५४ ॥
Some indeed write, and others write slowly as well; those who debate here in this way know this conclusion.
13.79.55
तत्पाणिग्रहणात्पूर्वमन्तरं यत्र वर्तते ।
सर्वमङ्गलमन्त्रं वै मृषावादस्तु पातकः ॥ १३.७९.५५ ॥
Before the taking of the hand, where there is an interval, there is indeed a mantra of all auspiciousness; but speaking falsehood is a sin.
13.79.56
पाणिग्रहणमन्त्राणां निष्ठा स्यात्सप्तमे पदे ।
पाणिग्रहस्य भार्या स्याद्यस्य चाद्भिः प्रदीयते ॥ १३.७९.५६ ॥
The completion of the mantras of the taking of the hand comes at the seventh step; she to whom the bride is given with water becomes the wife of the one who takes the hand.
13.79.57
इति देयं वदन्त्यत्र त एतं निश्चयं विदुः ।
अनुकूलामनुवशां भ्रात्रा दत्तामुपाग्निकाम्।
परिक्रम्य यथान्यायं भार्यां विन्देद्द्विजोत्तमः ॥ १३.७९.५७ ॥
Those who say here that she should be given know this conclusion. A foremost brahmin should obtain as his wife a maiden given by her brother, agreeable and submissive, after circumambulating the fire according to rule.