Manava Dharmashastra 3.34.4

3.34.4

tasmātkṣatayonyāḥ saṃskāraniṣedhādbrāhmādivadupāyatavāttadrūkca vivāhaśabdopapatteḥ prakaraṇasāmarthyādrauṣa evopagamārthaḥ | eṣāṃ ca bhedaḥ | aprārthitopanato bhūmihiraṇyādivadbrāhmaḥ | ṛtvikatvena viśeṣeṣu daivaḥ | gomithunenārṣaḥ | yācñayā'yācñayā vā ‘sahaubhau caratāṃ dharmamiti’ vacanavyavasthayā prājāpatyaḥ | śeṣāḥ subodhabhedāḥ | brāhmādīnāmidamarthe taddhitaḥ | brahmādisambandhitā ca stutyā''ropyate | evaṃ sarveṣu | paiśācaḥ, ‘piśācānāmayaṃ yukta’ iti nindāṃ |

Thus, then, since the performance of sacramental rites has been interdicted in the case of girls who have already had sexual intercourse,—and since the ‘Paiśāca’ also is, like the ‘Brāhma’ and the rest, a means (of acquiring a wife),—and since, therefore, this form also is capable of being culled ‘marriage,’—it follows that what is denoted by the term ‘approach,’ ‘upagama’ (‘intercourse’) is only a secondary factor.

The differentiating characteristics of the eight forms of marriage are as follows (1) that marriage which comes without asking, just like landed property, gold and the rest, is ‘Brāhma;’ (2) that which comes by virtue of one’s priestly character is ‘Daiva;’ (3) that which is accompanied by the present of a cow and a bull is ‘Ārṣa;’ (4) that which is accompanied by the condition, ‘may you together perform your duties,’ and which comes either by or without asking, is ‘Prājāpatya;’ the characteristics of the others are easily discerned.

In the words, ‘Brāhma,’ etc., the nominal affix denotes relation; and the relationship of Brahma and the rest is ascribed to the marriage, with a view to eulogising it. So also in the rest. In the case of the term ‘Paiśāca,’ the meaning is ‘that which is fit for Piśācas,’ and it connotes deprecation.—(34).