History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c26.364

v2.c26.364

In the āsura form there is practically a sale of the girl for money or money's worth and so it is not approved. The ārṣa is distinguished from āsura in this that in the latter there is no limit to what is taken from the bride-groom, while in the former a pair of cattle is offered as a matter of form. In the gāndharva there is no gift by the father; on the contrary the father's authority is set at naught by the girl for the time being. Marriage was a sacrament according to ancient sages, and its principal purposes as stated above (pp. 428-29) were the acquisition of merit by the performance of religious duty and of progeny. In the gāndharva form the principal object was gratification of carnal desires and so it is held inferior to the first four forms and is disapproved. This kind of marriage is so called because it is prompted by mutual love and the Gandharvas were known to be libidinous, as the Tai. S. VI. 1. 6. 5 (strīkāmā vai Gandharvāḥ) and Ait. Br. V. 1 state. In this form at least the girl's feelings are consulted. In the rākṣasa and the paiśāca, there is no gift by the father and both are or may be against the wish of the girl. The forcible carrying of the girl is the essence of the rākṣasa (even if there is no fight because the girl's father takes no retaliatory steps in fear of the abductor's strength). It is called rākṣasa because rākṣasas (demons) are known from legends to have been addicted to cruel and forceful methods. The paiśāca is so called because in it there is action like that of piśācas (goblins) that are supposed to act stealthily by night.