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Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

啶嗋�氞�嵿�涏ぞ啶︵�嵿く 啶氞ぞ啶班�嵿�氞く啶苦い啷嵿さ啶� 啶� 啶多�嵿ぐ啷佮い啶多��啶侧さ啶む�� 啶膏�嵿さ啶�啶�啷� 啷�
啶嗋す啷傕く 啶︵ぞ啶ㄠ�� 啶曕え啷嵿く啶距く啶� 啶�啷嵿ぐ啶距す啷嵿ぎ啷� 啶оぐ啷嵿ぎ啶� 啶�啷嵿ぐ啶曕��啶班�嵿い啶苦い啶� 啷� 啷ㄠキ 啷�

腻肠肠丑腻诲测补 c膩rcayitv膩 ca 艣ruta艣墨lavate svayam |
腻丑奴测补 d膩na峁� kany膩y膩 br膩hmo dharma岣� prak墨rtita岣� || 27 ||

When one himself invites a man endowed with learning and character and gives to him his daughter, after having dressed and worshipped (them),鈥攖his is called the 鈥湹�谤腻丑尘补鈥� form.鈥�(27)

 

Medh膩tithi鈥檚 commentary (尘补苍耻产丑腻峁�y补):

The author now describes the exact nature of the several forms of marriage.

鈥�After having dressed.鈥欌�擶hat is meant is a particular form of dressing, ordinary dressing being absolutely necessary (and hence implying no special regard). Hence the. meaning is鈥斺�楢fter having dressed with nice and suitable clothes, such as might be available at the place.鈥�

鈥�Having worshipped;鈥欌赌�i.e., having done worship with bracelets, armlets and other ornaments, and also special modes of honouring, indicative of great affection.

There is nothing to indicate the connection of the 鈥榙ressing鈥� and 鈥榳orshipping鈥� with either the bride only or with the bridegroom only: hence they should be taken as relating to both.

鈥�Endowed with learning and character.鈥欌�擳his implies also the other qualifications of the bridegroom, mentioned in other law-books; such as 鈥榠ntelligent, loved by the people, having his virility carefully tested鈥� (驰腻箩帽补惫补濒办测补, 膧肠墨迟谤补, 55).

鈥�Himself;鈥欌赌�i.e., not previously requested by him.

鈥�Invites鈥� him;鈥�i.e., gets the bridegroom to come, by sending bis own man.

This giving away of the daughter is the 鈥�Brahma form鈥� of marriage. Though the term 鈥榝orm鈥� is a general one, yet, in consideration of the context, it has to be taken as standing for marriage.

The upshot of this definition comes to be that 鈥榳hen a man obtains a wife without asking for it, and with due honour, it is the Brahma form of marriage.鈥�

鈥淭he definition provided in the text cannot be right; as, in reality, 鈥榤arriage鈥� is for the purpose of accepting a wife [so that the mere 鈥榞iving鈥� by the father cannot be marriage.闭鈥�

The 鈥榞iving鈥� spoken of in the text is meant to extend right up to the end of the marriage-ceremony; in fact, until the marriage has been performed, the 鈥榞iving鈥� is not complete; it is at the time of 鈥榤arriage鈥� that there is 鈥榓cceptance鈥� of the girl by the bridegroom; and until this acceptance, the 鈥榞ift鈥� is not complete. Specially, 鈥榞iving鈥� here does not consist merely in the renouncing of one鈥檚 proprietary right; it extends up to the creating of the proprietary right of another person (the recipient). It is in view of this that the author is going to declare later on鈥斺�榯he learned should regard the seventh step as the final stage of the marriage鈥� (5.152). Thus, then, it is at the time of marriage that the maiden should be given away; it is for this reason that the author of the 骋峁沨测补蝉奴迟谤补 has laid down the rites in connection with the 叠谤腻丑尘补 marriage as to be performed at the time of the marriage itself.

As for the 鈥榞iving鈥� before the marriage, this is merely a verbal compact; and if no such compact has been entered into, it is just possible that at the desired time the marriage may not be actually performed; for in the absence of formal agreement, the father of the bride may not give her, or the bridegroom may not accept her. Hence it is necessary that before the actual marriage, a regular contract should be entered into, in some such form, 鈥榮he is to be given by you and accepted by me.鈥� [Just as an internal sacrifice becomes naturally excluded when it is deficient in some essential factor and does not fulfil the conditions of the injunction.?]

Some people argue as follows:鈥斺�淲hen the cow and such other things are given away for the purpose of obtaining a transcendental result, the giving is accomplished merely by the recepient accepting it with the proper texts and the same should be the case with all acts of giving. So that, in the case in question also, marrying occupying the same position as accepting, 鈥榤arriage鈥� should be regarded as synonymous with acceptance; and the act of accepting consists in making the thing one鈥檃 own; as says the revered P膩峁噄ni in S奴tra 1. 3. 56鈥斺�楾he root yama with the prefix upa in the sense of making one鈥檚 own takes the 膧tmanepada.鈥� From this it is clear that marriage is done only for the purpose of receiving the maiden.鈥�

This, however, is not right. In fact, the 鈥榤arriage鈥� is of the maiden that has been accepted, and it is for the purpose of making her a wife. The Injunction bearing upon marriage is not in the form that鈥斺�榦ne should accept the maiden by means of this rite;鈥� nor are the sacred texts recited at marriage such as signify the act of accepting; as is the case with such mantras 补蝉鈥斺赌�devasya tv膩 pratig峁沨峁嚹乵i, etc.鈥�

As for what has been said regarding the sense of making one鈥檚 own, such a sense is not incompatible with our view. The act of 鈥榤arrying鈥� also is of the nature of making one鈥檚 own. The act of 鈥榞iving鈥� only brings about the ownership of the recipient; and the act of 鈥榤arrying鈥� creates a particular form of ownership. Further, the wife is not a 鈥榩roperty鈥� in the same sense that the cow and other things are; the latter are property鈥� in the sense that they may be used in any way one likes, while the maiden married by one can be used only as 鈥榳ife so that the relation between husband and wife is of that of a peculiar kind of ownership; as will be shown later on, under 5. 152.鈥�(27).

 

Explanatory notes by Ganganath Jha

鈥�础谤肠补测颈迟惫腻鈥欌�擬edh膩tithi and Kull奴ka take this as well as 鈥�腻肠肠丑腻诲测补鈥� as referring to both the bride and the bridegroom;鈥擭膩r膩ya峁嘺 and R膩ghv膩nanda refer 鈥�耻谤肠补测颈迟惫腻鈥� to the bridegroom only.

This verse is quoted in 痴墨谤补尘颈迟谤辞诲补测补 (Sa峁僺k膩ra, p. 847), where the following explanatory notes are added:鈥斺��膧肠肠丑腻诲测补,鈥� 鈥榟aving dressed,鈥� with clothes;鈥斺��补谤肠补测颈迟惫腻鈥� 鈥榟aving worshipped鈥� with garlands, sandal-paint and so forth;鈥攂oth these are to be done to the bridegroom, not to the bride; since both these are related to 鈥�腻丑奴测补鈥� 鈥榟aving invited,鈥� which cannot refer to the bride;鈥斺��Svayam,鈥� 鈥榟imself,鈥� should not be taken (as Medh膩tithi and Kull奴ka take it) as precluding the possiblity of the request for the girl coming from the bridegroom; as such preclusion would be inconsistent with the rule laying down the 鈥榮election鈥� of the bride by the bridegroom.鈥擣urther 叠补耻诲丑腻测补苍补 says鈥斺�淎fter ascertaining his 艢谤耻迟补艣墨濒别, learning and character, one gives the girl to the Student who seeks for her,鈥濃�攁nd here we find it distinctly laid down that there should be a seeking for the girl by the bridegroom;鈥攊n this passage 鈥楽tudent,鈥� 叠谤补丑尘补肠腻谤颈, stands for one whose observance of studentship has not suffered in any way.鈥斺�楾he seeing鈥� spoken of by 叠补耻诲丑腻测补苍补 consists in selecting the bride. That the father should 鈥榟imself鈥� invite the bridegroom has been laid down as the peculiar characteristic of the 鈥樀�谤腻丑尘补鈥� form of marriage. Such also is the custom among the people of the south.

This verse is quoted also in 厂尘峁泃颈迟补迟迟惫补 (II, p. 106) in connection with a somewhat subtle discussion. The author holds the view that 鈥榤arriage,鈥� 鈥�惫颈惫腻丑补,鈥� is the act of taking a wife, and hence the 鈥榞iving鈥� of the bride cannot be called 鈥榤arriage,鈥� as the giving is done by the Father, while the taking of a wife is done by the Bridegroom. On this ground, he argues, the definition of the 叠谤腻丑尘补 form of marriage provided in the present text of Manu should not be explained as consisting in the 鈥�giving of the girl鈥�; the word 鈥�顿腻苍补尘鈥� has, therefore, to be explained differently, in its etymological sense 鈥�yasmai d墨yate tat 诲腻苍补尘鈥� i.e., 鈥�诲腻苍补尘鈥� means 鈥榯hat for the sake of accomplishing which the giving is done鈥�;鈥攁nd as it is the Student鈥檚 鈥榯aking of a wife鈥� that is accomplished by giving, it is this 鈥榯aking of the wife鈥� which should be taken as expressed by the word 鈥�诲腻苍补尘.鈥� He argues further that if the 鈥榤arriage consisted in the giving of the girl, then the agent, person marrying, would be the bride鈥檚 Father, and not the Bridegroom. The author is conscious of the syntactical difficulty involved in his explanation, in connection with the participle 鈥�腻丑奴测补鈥�, 鈥榟aving invited,鈥� which, as it stands, must have the same nominative agent as the 鈥榞iving.鈥� But he brushes it off with the remark that the derivation of the verbal root in 鈥�腻丑奴测补鈥� being only a secondary factor, may be ignored, or we may supply some such word as 鈥�蝉迟丑颈迟补岣�鈥�;鈥攖he meaning thus being鈥斺�榯he man who takes the wife when he comes after being invited.鈥�

It is interesting to note that the question raised by Raghunandana in 厂尘峁泃颈迟补迟迟惫补 has been anticipated and satisfactorily explained by Medh膩tithi (see Translation, p. 58).

This verse is quoted in 础辫补谤腻谤办补 (p. 88);鈥攊n 顿腻苍补办谤颈测腻办补耻尘耻诲墨 (p. 9) as laying down the necessity of clothing the girl properly;鈥攊n 狈峁泂颈峁僪补辫谤补蝉腻诲补 (Sa峁僺k膩ra, p. 61a);鈥攁nd in 厂尘峁泃颈肠补苍诲谤颈办腻 (Sa峁僺k膩ra, p. 227), which explains 鈥�补谤肠补测颈迟惫腻鈥� as 鈥榟aving worshipped him with offerings of ornaments and other tilings.鈥�

 

Comparative notes by various authors

Gautama (4. 6).鈥斺�極ne should give away his daughter, dressed and adorned, to a man who is endowed with learning, character, good conduct, and relations;鈥攖his is the 叠谤腻丑尘补 form.鈥�

叠补耻诲丑腻测补苍补 (1. 11. 2).鈥斺�楾he 叠谤腻丑尘补 form consists in giving the girl to a man who has kept the vows of the Religious Student seeking for wife, after having tested his learning and character.鈥�

膧辫补蝉迟补尘产补-顿丑补谤尘补蝉奴迟谤补 (2. 11. 17).鈥斺�業n the 叠谤腻丑尘补 form of marriage, one should find out all about the relations, the character, the learning and the health of the man and then give to him the girl after having adorned her to the best of his power, for the purpose of hearing children and for companionship.鈥�

痴补艣颈峁ａ弓丑补 (1.30).鈥斺�楾hat is the form of marriage in which the father gives away the girl to a person desirous of having a wife, after having made to him an offering of water.鈥�

痴颈峁ａ箛耻 (24.19).鈥斺�楾he 叠谤腻丑尘补 form consists in inviting the qualified man and giving the girl to him.鈥�

驰腻箩帽补惫补濒办测补 (1. 58).鈥斺�榃hen the girl, adorned to the best of one鈥檚 power, is given to a man who has been invited for the purpose, it constitutes the 叠谤腻丑尘补 form of marriage; the son born of these marriages purities twenty-one generations on both sides.鈥�

膧艣val膩yana-骋峁沨测补蝉奴迟谤补 (1. 6. 15).鈥斺�楬aving adorned the girl one should give her away, preceded by the water-offering; the son born thereof purifies twelve future generations and twelve past generations on both sides.鈥�

Devala (痴墨谤补尘颈迟谤辞诲补测补-Sa峁僺k膩ra, p. 847).鈥斺�極ne should give away the girl, endowed with auspicious qualities, dressed and adorned, wearing now bangles, to a deserving man; this constitutes the 叠谤腻丑尘补 form of marriage.鈥�

厂补峁僾补谤迟补 (痴墨谤补尘颈迟谤辞诲补测补-Sa峁僺k膩ra, p. 847).鈥斺�極ne should give away鈥攂y the 叠谤腻丑尘补 form of marriage鈥攈is daughter, endowed with good qualities, after having adorned her with excellent ornaments, to a suitable bridegroom.鈥�

痴测腻蝉补 (痴墨谤补尘颈迟谤辞诲补测补-Sa峁僺k膩ra, p. 847).鈥斺�極ne should give away the girl, dressed and adorned, after going round the fire thrice and pronounced the name and gotra; this is the 叠谤腻丑尘补 form.鈥�

Yama (痴墨谤补尘颈迟谤辞诲补测补-Sa峁僺k膩ra, p. 848).鈥斺�楾he girl that is given away with water, they regard as 叠谤补丑尘补诲别测腻.鈥�

贬腻谤墨迟补 (痴墨谤补尘颈迟谤辞诲补测补-Sa峁僺k膩ra, p. 848).鈥斺�榃hen one offers a pair of clothes to a man and gives his girl to him, without deprecating or discussing him, directing him to jointly carry on Dharma, this is the 叠谤腻丑尘补 form of marriage.鈥�

艢补峁卥丑补-尝颈办丑颈迟补 (痴墨谤补尘颈迟谤辞诲补测补-Sa峁僺k膩ra, p. 848).鈥斺�榃hen one gives to a man of his own caste, who is well known to him, the girl who has not reached puberty,鈥攖his is the 叠谤腻丑尘补 marriage.鈥�

笔补颈峁环墨苍补蝉颈 (痴墨谤补尘颈迟谤辞诲补测补-Sa峁僺k膩ra, p. 848).鈥斺�極ne should give away the girl adorned with gold, before she has reached puberty.鈥�

叠谤补丑尘补辫耻谤腻峁嘺 (痴墨谤补尘颈迟谤辞诲补测补-Sa峁僺k膩ra, p. 848).鈥斺�楾o a qualified bridegroom, you give the girl, with proper faith and confidence, after having adorned her to the best of your power and endowed her with wealth.鈥�