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As has been mentioned in a preceding section, marriage was usually arranged by the parents. In cases where there was the slightest difference of status between the bride and the bridegroom, the relatives seem to have opposed it, as was the case probably due to the inequality of status between human Samaraketu and Semi-divine Malayasundari. Hence, the festivities were chiefly the concern of the relatives. Dhanapala has not given minute details about the marriage ceremony proper, though a few strange customs are referred to in passing. Thus, there does not seem to have been any astrological objection to fixing two marriages 293 at the same auspicious moment, though the resolve is not actually carried out. 292. cf. IM (N), p. 422 (14)-- alyabuddhi bandhujanabadhito 293. ibid.,p.423(14-15)... matsamkalpah--- 1 evam tasyasti taka manjaryaca yuvaka yugapatu yo rapi nirupayami panigrahana mangalam-- 1 *

451 After betrothal, the bridegroom kept in touch with the bride's father by enquiring about the latter' health etc., In due course, the bride's father sent a word expressing his eagerness to see the betrothed, who would then jin yin shi294 The procestart from his place for the bride's one. ssion of the princely bridegroom consisted of a few trusted soldiers only. The bride's father came forward, received him and took him to his own palace where the bridegroombathed and took his lunch. In the evening when the bridegroom would express his wish to take leave, the bride's father would request him to prolong his stay for a few days. Thus, Harivahana, at such a moment, accepted the request out of his love for Tilakamanjari! On an auspicious day the horoscopes of the bride and the bridegroom were compared and in consultation with the whole community, messengers were sent to invite the friendly 296 kings. The city pavilion was profusely decorated; relatives, profuselydecorated; friends and servants were treated with sumptuous dinner; and, with full sacred ceremony of marriage, the bride was 297 given away to the bridegroom. 294. Tilakamanjari,p.425(1-2). 295. ibidn aptaparimita padativale parivrtah 3143944america: 296. ibid.,p.425(8-9). 297. ibid,,p.425(10-14). -1

452 In another place the poet has casually alluded to 298 the 'Vedibandha' in the 'Vivaha-mandapa', to the decoration of the courtyard of the marriage-hall, as also to the ceremony of holding the right hand of the bride by the bridegroom. 300 After the marriage the royal son-in-law stayed at the place of his father-in-law for a few days during which he enjoyed the hospitality extended by the bride's relatives in a variety of ways, and in turn gave bounties to all and sundry without making any distinction between related and unrelated, desirous and undesirous, qualified and unqualified, unmindful of the quantity or amount expended in the process. A few details of the procession of the bridegroom 302. returning with his bride are also given. The bride was lavishly adorned and was seated in the forefront on the elephant. The body of the bridegroom was annointed with sandal-paste mixed with camphor. The head of the elephant was painted red with red chalk (gairika) mixed with oil. A white parasol was held oner the heads of the couple. 298. Tilakamanjari,p.175(16). 299. ibid, p. 371 (23) -- vivahamandapamiva drsyamanabhinava salajira samskaram-- 300. 1bid, p.175 (16-17) ke sya labhivyakti nadiya karapallave lagisyati ... 301. ibid.,p.425(15-19). 302. ibid., pp.425-426.. gu 2--daksinapanih|

453 Camaras were waved on their either sides. Groups of Caranas sang meaningful marriage songs. And, in front of the rotal elephant, the soldiers marched. In rare cases, when the parents of a girl refused to give their consent to her to marry to her chosen beloved young man, she would pass a secret message and fix up a secret marriage. In such circumstances, the presence 303 of a couple of friends and fire would suffice, though even that was mot needed in the case of a Gandharva type of marriage, for which the internal psycho-physical fire of passion of the couple was deemed quite adequate for 304 the ceremony, as in the case of Taraka's marriage with Priyadarsana. But normally, honourable young men, like Samaraketu, were sufficiently patient to wait till the proper consent of the parents was obtained and due sacred 305 ceremony was performed, though young girls like Malayasundari would, in absence of any other means at hand, just throw a garland into the neck of the youth and take 306 herself thenceforward to be as good as his married wife. 303. Tilakamanjari,pp.109-110. 304. ibid,p.129 (36) -- tatraiva ksane jvalantamantarmadananalam saksikrtya bhuyo grhitapanista --- atyantama nuragandha pranayini makrta| 305. ibid.,pp.325-326. 306. ibid., p.289(1-3).