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The term Vivaha literally means (viśiṣṭaḥ vāhaḥ prāpaṇam) to make a girl attain wifehood, i.e. earlier there was "strītvam" (girlhood) and after marriage she attains "bhāryātvam" (wifehood) also. This Saṃskāra is the most important of all [https://dharmawiki.org/index.php/Samskaras_(%E0%A4%B8%E0%A4%82%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%83) samskaras].  

The term Vivaha (Samskrit: विवाह:) literally means (viśiṣṭaḥ vāhaḥ prāpaṇam) to make a girl attain wifehood, i.e. earlier there was "strītvam" (girlhood) and after marriage she attains "bhāryātvam" (wifehood) also. Vivaha Saṃskāra is the most important of all [https://dharmawiki.org/index.php/Samskaras_(%E0%A4%B8%E0%A4%82%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%83) samskaras]. The Grhyasutras presuppose that every man, in his normal conditions, is expected to marry and run a home. Denoted by the word "'''marriage'''" in English several Samskrit words are employed to denote the idea of marriage. These words are based on one or more elements of the vivaha itself. '''Vivaha''' (taking the girl away in a special way or for a special purpose, i.e., for making her one's wife), '''Udvaha''' (taking the girl out of her parental home), '''Parinayana''' or '''Parinaya''' (going around or making a pradakshina to the sacred fire), '''Upayama''' (to bring near and make one's own), '''Kanyadana''' (giving away of the Kanya in dana) and '''Panigrahana''' (taking the hand of the girl) are synonymous with each other.<ref name=":2">Kane, P. V. (1941) ''History of Dharmashastras, Volume 2, Part 1.'' Poona: Bhandarkar Oriental Research Institute. (Pages 427 - )</ref><ref name=":12">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 261-405)</ref>

In [https://dharmawiki.org/index.php/Sanatana_Dharma_(%E0%A4%B8%E0%A4%A8%E0%A4%BE%E0%A4%A4%E0%A4%A8%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%83) Sanatana Dharma] traditions the second stage of life after [https://dharmawiki.org/index.php/Brahmacharyashrama_(%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A4%83) Brahmacharya] is called the [https://dharmawiki.org/index.php/Grhasthashrama_(%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A4%83) Grhasthashrama]<ref>Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>.A human being is not ordinarily self- sufficing. These are as a rule encouraged to enter the married life. In India monastic tendencies were discouraged until one had a normal expression of natural impulses. He who runs back from marriage is in the same boat with one who runs away from battle. Only failures in life avoid occasions for virtue. Marriage is regarded as sacred. When the Hindu descends from the adoration of the Absolute and takes to the worship of a personal god, his god has always a consort. He does not worship a bachelor or a virgin.  

In [https://dharmawiki.org/index.php/Sanatana_Dharma_(%E0%A4%B8%E0%A4%A8%E0%A4%BE%E0%A4%A4%E0%A4%A8%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%83) Sanatana Dharma] traditions the second stage of life after [https://dharmawiki.org/index.php/Brahmacharyashrama_(%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A4%83) Brahmacharya] is called the [https://dharmawiki.org/index.php/Grhasthashrama_(%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A4%83) Grhasthashrama]<ref name=":0">Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>.A human being is not ordinarily self-sufficing. These are as a rule encouraged to enter the married life. In India monastic tendencies were discouraged until one had a normal expression of natural impulses. He who runs back from marriage is in the same boat with one who runs away from battle. Only failures in life avoid occasions for virtue. Marriage is regarded as sacred. When the Hindu descends from the adoration of the Absolute and takes to the worship of a personal deity, his deity has always a consort. He does not worship a bachelor or a virgin.<ref name=":0" />

Śiva is ardhanāriśvara, and his image signifies the cooperative interdependent, separately incomplete but jointly complete masculine and feminine functions of the supreme being. There is nothing unwholesome or guilty about the sex life. Through the institution of marriage it is made the basis of intellectual and moral intimacies. Marriage is not so much a concession to human weakness as a means of spiritual growth. It is prescribed for the sake of the development of personality as well as the continuance of the family ideal. Marriage has this social side. Every family is a partnership between the living and the dead.   

Śiva is ardhanāriśvara, and his image signifies the cooperative interdependent, separately incomplete but jointly complete masculine and feminine functions of the supreme being. There is nothing unwholesome or guilty about the sex life. Through the institution of marriage it is made the basis of intellectual and moral intimacies. Marriage is not so much a concession to human weakness as a means of spiritual growth. It is prescribed for the sake of the development of personality as well as the continuance of the family ideal. Marriage has this social side. Every family is a partnership between the living and the dead.   

The Hindu ideal emphasizes the individual and the social aspects of the institution of marriage. Man is not a tyrant nor is woman a slave, but both are servants of a higher ideal to which their individual inclinations are to be subordinated. Sensual love is sublimated into self-forgetful devotion. Marriage for the Hindu is a problem and not a datum. Except in the pages of fiction we do not have a pair agreeing with each other in everything, tastes and temper, ideals and interests. Irreducible peculiarities there will always be, and the task of the institution of marriage is to use these differences to promote a harmonious life. Instincts and passions are the raw material which are to be worked up into an ideal whole. Though there is some choice with regard to our mates, there is a large element of chance in the best of marriages. That marriage is successful which transforms a chance mate into a life companion. Marriage is not the end of the struggle, it is but the beginning of a strenuous life where we attempt to realize a larger ideal by subordinating our private interests and inclinations. seva (सेवा | selfless service) of a common ideal can bind together the most unlike individuals. Love demands its sacrifices. By restraint and endurance, we raise love to the likeness of the divine. In an ideal marriage the genuine interests of the two members are perfectly reconciled.   

 

The Hindu ideal emphasizes the individual and the social aspects of the institution of marriage. Man is not a tyrant nor is woman a slave, but both are servants of a higher ideal to which their individual inclinations are to be subordinated. Sensual love is sublimated into self-forgetful devotion. Marriage for the Hindu is a problem and not a datum. Except in the pages of fiction we do not have a pair agreeing with each other in everything, tastes and temper, ideals and interests. Irreducible peculiarities there will always be, and the task of the institution of marriage is to use these differences to promote a harmonious life. Instincts and passions are the raw material which are to be worked up into an ideal whole. Though there is some choice with regard to our mates, there is a large element of chance in the best of marriages. That marriage is successful which transforms a chance mate into a life companion. Marriage is not the end of the struggle, it is but the beginning of a strenuous life where we attempt to realize a larger ideal by subordinating our private interests and inclinations. Seva (सेवा | selfless service) of a common ideal can bind together the most unlike individuals. Love demands its sacrifices. By restraint and endurance, we raise love to the likeness of the divine. In an ideal marriage the genuine interests of the two members are perfectly reconciled, both the husband and wife complementing each other.   

The perfectly ethical marriage is the monogamous one. The relation of Rāma and Sītā, or Sāvitrī and Satyavān, where the two stand by each other against the whole world, is idealized in the Hindu scriptures. In the absence of absolute perfection we have to be content with approximations. We need not, however, confound the higher with the lower.   

The perfectly ethical marriage is the monogamous one. The relation of Rāma and Sītā, or Sāvitrī and Satyavān, where the two stand by each other against the whole world, is idealized in the Hindu scriptures. In the absence of absolute perfection we have to be content with approximations. We need not, however, confound the higher with the lower.   

 

The recognition of the spiritual ideal of marriage requires us to regard the marriage relation as an indissoluble one. So long as we take a small view of life and adopt for our guide the fancy or feeling of the moment, marriage relation cannot be regarded as permanent. In the first moments of infatuation we look upon our partners as angels from heaven, but soon the wonder wears away, and if we persist in our passion for perfection, we become agitated and often bitter. The unrest is the effect of a false ideal. The perfect relation is to be created and not found. The existence of incompatibility is a challenge to a more vigorous effort. To resort to divorce is to confess defeat. The misfits and the maladjustments are but failures.

The recognition of the spiritual ideal of marriage requires us to regard the marriage relation as an indissoluble one. So long as we take a small view of life and adopt for our guide the fancy or feeling of the moment, marriage relation cannot be regarded as permanent. In the first moments of infatuation we look upon our partners as angels from heaven, but soon the wonder wears away, and if we persist in our passion for perfection, we become agitated and often bitter. The unrest is the effect of a false ideal. The perfect relation is to be created and not found. The existence of incompatibility is a challenge to a more vigorous effort. To resort to divorce is to confess defeat. The misfits and the maladjustments are but failures.  

==Institution of Marriage==

==Institution of Marriage==

Taittirīyasaṃhitā (6.3.10.5) says that a Brāhmaṇa is born with three debts and the debts of sages and forefathers have to be cleared by performing Yajñas (sacrifices) and producing children –<blockquote>जायमानो ह वै ब्राह्मणस्त्रिभिर्ऋणवान् जायते ब्रह्मचर्येण ऋषिभ्यः यज्ञेन देवेभ्यः प्रजया पितृभ्यः एष वा अनृणो यः पुत्री यज्वा ब्रह्मचारिवासी . . . jāyamāno ha vai brāhmaṇastribhirṛṇavān jāyate brahmacaryeṇa ṛṣibhyaḥ yajñena devebhyaḥ prajayā pitṛbhyaḥ eṣa vā anṛṇo yaḥ putrī yajvā brahmacārivāsī . . .</blockquote>A Brāhmaṇa is born with three debts – he has to clear the debt of sages through [https://dharmawiki.org/index.php/Brahmacharya_(%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D) Brahmacarya] (celibacy), that of deities / Gods through Yajñas (sacrifices) and that of forefathers through producing children. Therefore the Brāhmaṇa would be debtless if he has children, performs sacrifices and maintains Brahmacaryam.

Taittirīyasaṃhitā (6.3.10.5) says that a Brāhmaṇa is born with three debts and the debts of sages and forefathers have to be cleared by performing Yajñas (sacrifices) and producing children –<blockquote>जायमानो ह वै ब्राह्मणस्त्रिभिर्ऋणवान् जायते ब्रह्मचर्येण ऋषिभ्यः यज्ञेन देवेभ्यः प्रजया पितृभ्यः एष वा अनृणो यः पुत्री यज्वा ब्रह्मचारिवासी . . . jāyamāno ha vai brāhmaṇastribhirṛṇavān jāyate brahmacaryeṇa ṛṣibhyaḥ yajñena devebhyaḥ prajayā pitṛbhyaḥ eṣa vā anṛṇo yaḥ putrī yajvā brahmacārivāsī . . .</blockquote>A Brāhmaṇa is born with three debts – he has to clear the debt of sages through [[Brahmacharya (ब्रह्मचर्यम्)|Brahmacharya]] (celibacy), that of deities / Gods through [[Yajna (यज्ञः)|Yajñas]] (sacrifices) and that of forefathers through producing children. Therefore the Brāhmaṇa would be debtless if he has children, performs sacrifices and maintains Brahmacharya.

==Bride and bridegroom==

==Bride and bridegroom==

The bride and the groom in general should be free from bodily ailments, agreeable name, good gait and delicate limbs and must be of a good family and faultless lineage. The following aspects are evaluated in choosing a bride or groom.

The bride and the groom in general should be free from bodily ailments, agreeable name, good gait and delicate limbs and must be of a good family and faultless lineage. The following factors are evaluated in choosing a bride or groom.

#Biological factors - certain body structure, defects, virility etc

#'''Biological factors''' - certain body structure, defects, virility etc

#Psychological issues - such as mental illnesses, epilepsy, etc

#'''Psychological issues''' - such as mental illnesses, epilepsy, etc

#Dharmik aspects - such as not being Sagotra or Sapinda of each other, should have vedic education in family etc

#'''Dharmik aspects''' - such as not being Sagotra or Sapinda of each other, should have vedic education in family etc

#Social aspects - such as a bride having brothers or not, if born of improper marriage, character, education etc.

#'''Social aspects''' - such as a bride having brothers or not, if born of improper marriage, character, education etc.

#Heriditary matters - such as whether the families have male progeny

#'''Hereditary matters''' - such as whether the families have male progeny

Manu gives a list of types of families, girls from which should not be accepted for wedlock, even though the families may be “ever so great, or rich in cows, horses, sheep, grain, or other property”.<blockquote>महान्त्यपि समृद्धानि गोऽजाविधनधान्यतः । स्त्रीसंबन्धे दशैतानि कुलानि परिवर्जयेत् । । ३.६ । । हीनक्रियं निष्पुरुषं निश्छन्दो रोमशार्शसम् । क्षयामयाव्यपस्मारि श्वित्रिकुष्ठिकुलानि च । । ३.७ (Manu. Smrt. 3.6-7)<ref>Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref></blockquote>These families are:<ref>Pandharinath H. Valavalkar (1939) ''Hindu Social Institutions with reference to their psychological implications.'' Bombay: Longmans, Green and Co. Ltd (Pages 158-159)</ref>

Manu gives a list of types of families, girls from which should not be accepted for wedlock, even though the families may be “ever so great, or rich in cows, horses, sheep, grain, or other property”.<blockquote>महान्त्यपि समृद्धानि गोऽजाविधनधान्यतः । स्त्रीसंबन्धे दशैतानि कुलानि परिवर्जयेत् । । ३.६ । । हीनक्रियं निष्पुरुषं निश्छन्दो रोमशार्शसम् । क्षयामयाव्यपस्मारि श्वित्रिकुष्ठिकुलानि च । । ३.७ (Manu. Smrt. 3.6-7)<ref>Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref></blockquote>These families are:<ref>Pandharinath H. Valavalkar (1939) ''Hindu Social Institutions with reference to their psychological implications.'' Bombay: Longmans, Green and Co. Ltd (Pages 158-159)</ref>

#One which neglects the dharmas, i. e. their duties and obligations according to the sastras.

#One which neglects the dharmas, i. e. their duties and obligations according to the sastras.

#One in which no male children are born.

#One in which no male children are born.

#One in which the Veda is not studied.

#One in which the Veda is not studied.

#One, the members of which (a) have thick hair on their body or (b) are subject to any of the following: hemorrhoids, pthisis, weakness of digestion, epilepsy, and leprosy.

#One, where the members of which (a) have thick hair on their body or (b) are subject to any of the following: hemorrhoids, pthisis, weakness of digestion, epilepsy, and leprosy.

The third and fourth types of families have to be avoided due, it is evident, to biological considerations. They suggest that the smrtikaras were impressed by the influence of heredity on man. A maiden from a family in which there is a hereditary disease prevalent of the type mentioned above is quite likely to be a victim of that disease herself ; again she is likely also to transfer it to her progeny. Similar considerations of the influence of heredity seem to prevail with the smrtikaras when they prescribe certain other qualifications for the bride.

The third and fourth types of families have to be avoided due, it is evident, to biological considerations. They suggest that the smrtikaras were impressed by the influence of heredity on man. A maiden from a family in which there is a hereditary disease prevalent of the type mentioned above is quite likely to be a victim of that disease herself ; again she is likely also to transfer it to her progeny. Similar considerations of the influence of heredity seem to prevail with the smrtikaras when they prescribe certain other qualifications for the bride.

Gautamadharmasūtram (Chapter 4) prescribed the qualifications of a bride and bridegroom –<blockquote>गृहस्थः सदृशीं भार्यां विन्दते अनन्यपूर्वां यवीयसीम् (४.१) gṛhasthaḥ sadṛśīṃ bhāryāṃ vindate ananyapūrvāṃ yavīyasīm (4.1)</blockquote>One who wants to become a household should get a girl, who is of the same caste, not promised to others and younger in age. Kāmasūtra (3.1.2) recommends an age gap of three years between the bride and groom. Just like raw pepper causes phlegm and dry pepper kills the phlegm, a girl elder than the groom would affect the longevity of the groom. Āyurveda says this clearly –<blockquote>बाला प्राणप्रदा प्रोक्ता युवती प्राणधारिणी। प्रौढा करोति वृद्धत्वं बृद्धा मरणमादिशेत्॥ bālā prāṇapradā proktā yuvatī prāṇadhāriṇī। prauḍhā karoti vṛddhatvaṃ bṛddhā maraṇamādiśet॥</blockquote>A girl much younger in age would increase the longevity of the groom, a young girl, i.e. younger in age but not too younger, would help maintain the longevity of the groom, a girl older in age would cause early ageing and too older a lady would cause early death.<blockquote>असमानप्रवरैः विप्राः (४.२) asamānapravaraiḥ viprāḥ (4.2)</blockquote>The marriage should be between a bride and groom of different Pravaras. Smṛtis prohibited marriage between a bride and groom of the same Gotra (i.e. those who are the progeny of the same sage). A girl and a boy having Sāpiṇḍya (blood relation) should not marry:<blockquote>ऊर्ध्वं सप्तमात् पितृबन्धुभ्यः। बीजिनश्च। मातृबन्धुभ्यः पञ्चमात्। (४.३,४,५)</blockquote><blockquote>ūrdhvaṃ saptamāt pitṛbandhubhyaḥ। bījinaśca। mātṛbandhubhyaḥ pañcamāt। (4.3, 4, 5)</blockquote>Seven generations above father or appointed father (who provides children through Niyoga / arrangement) and five generations above mother is the limit to select the girl.

Gautamadharmasūtram (Chapter 4) prescribed the qualifications of a bride and bridegroom –<blockquote>गृहस्थः सदृशीं भार्यां विन्दते अनन्यपूर्वां यवीयसीम् (४.१) gṛhasthaḥ sadṛśīṃ bhāryāṃ vindate ananyapūrvāṃ yavīyasīm (4.1)</blockquote>One who wants to become a household should get a girl, who is of the same caste, not promised to others and younger in age. Kāmasūtra (3.1.2) recommends an age gap of three years between the bride and groom. Just like raw pepper causes phlegm and dry pepper kills the phlegm, a girl elder than the groom would affect the longevity of the groom. Āyurveda says this clearly –<blockquote>बाला प्राणप्रदा प्रोक्ता युवती प्राणधारिणी। प्रौढा करोति वृद्धत्वं बृद्धा मरणमादिशेत्॥ bālā prāṇapradā proktā yuvatī prāṇadhāriṇī। prauḍhā karoti vṛddhatvaṃ bṛddhā maraṇamādiśet॥</blockquote>A girl much younger in age would increase the longevity of the groom, a young girl, i.e. younger in age but not too younger, would help maintain the longevity of the groom, a girl older in age would cause early ageing and too older a lady would cause early death.<blockquote>असमानप्रवरैः विप्राः (४.२) asamānapravaraiḥ viprāḥ (4.2)</blockquote>The marriage should be between a bride and groom of different Pravaras. Smṛtis prohibited marriage between a bride and groom of the same Gotra (i.e. those who are the progeny of the same sage). A girl and a boy having Sāpiṇḍya (blood relation) should not marry:<blockquote>ऊर्ध्वं सप्तमात् पितृबन्धुभ्यः। बीजिनश्च। मातृबन्धुभ्यः पञ्चमात्। (४.३,४,५) ūrdhvaṃ saptamāt pitṛbandhubhyaḥ। bījinaśca। mātṛbandhubhyaḥ pañcamāt। (4.3, 4, 5)</blockquote>Seven generations above father or appointed father (who provides children through Niyoga / arrangement) and five generations above mother is the limit to select the girl.

As per the ancient Gṛhyasūtras and Dharmasūtras the girls were married around the time of puberty. Having brothers (sabhrātṛkā) is a must for a girl to be married, although some conditional procedure is offered for a girl without a brother (abhrātṛkā).

As per the ancient Gṛhyasūtras and Dharmasūtras the girls were married around the time of puberty. Having brothers (sabhrātṛkā) is a must for a girl to be married, although some conditional procedure is offered for a girl without a brother (abhrātṛkā).

Needless to say marriage between a bride and groom belonging to the same caste (in Spanish "Custa" means "group") such as Brāhmaṇa, Kṣatriya, Vaiśya etc. is recommended.

Needless to say marriage between a bride and groom belonging to the same caste (in Spanish "Custa" means "group") such as Brāhmaṇa, Kṣatriya, Vaiśya etc. is recommended.

==Eight Kinds of Marriages==

==Eight Kinds of Marriages==

Marriages are divided into eight types –<blockquote>ब्राह्मो दैवस्तथैवार्षः प्राजापत्यस्तथासुरः। गान्धर्वो राक्षसश्चैव पैशाचश्चाष्टमोऽधमः॥मनुस्मृतिः ३.२१॥ brāhmo daivastathaivārṣaḥ prājāpatyastathāsuraḥ. gāndharvo rākṣasaścaiva paiśācaścāṣṭamo'dhamaḥ॥Manusmṛtiḥ 3.21॥</blockquote>Brāhma, Daiva, Ārṣa, Prājāpatya, Āsura, Gāndharva, Rākṣasa and Paiśāca are the eight kinds of marriages and the last one, i.e. Paiśāca is condemned.

Marriages are divided into eight types –<blockquote>ब्राह्मो दैवस्तथैवार्षः प्राजापत्यस्तथासुरः। गान्धर्वो राक्षसश्चैव पैशाचश्चाष्टमोऽधमः॥मनुस्मृतिः ३.२१॥ brāhmo daivastathaivārṣaḥ prājāpatyastathāsuraḥ. gāndharvo rākṣasaścaiva paiśācaścāṣṭamo'dhamaḥ॥Manusmṛtiḥ 3.21॥</blockquote>Brāhma, Daiva, Ārṣa, Prājāpatya, Āsura, Gāndharva, Rākṣasa and Paiśāca are the eight kinds of marriages and the last one, i.e. Paiśāca is condemned.

Here is an explanation of the eight forms of marriage:

Here is an explanation of the eight forms of marriage:

*Brāhmavivāha: Inviting a bridegroom, who is a scholar in Veda and Vedāṅgas etc. to bride's house, worshipping him as per the capacity and offering the girl.

*'''Brāhmavivāha''': Inviting a bridegroom, who is a scholar in Veda and Vedāṅgas etc. to bride's house, worshipping him as per the capacity and offering the girl.

*Daivavivāha: A Ṛtvik (priest), who pleased his Yajamāna (the master) of the Yajña etc., by his priesthood, is offered ornaments, clothes etc., worshipped as per the capacity and offered the girl.

*'''Daivavivāha''': A Ṛtvik (priest), who pleased his Yajamāna (the master) of the Yajña etc., by his priesthood, is offered ornaments, clothes etc., worshipped as per the capacity and offered the girl.

*Ārṣavivāha: Having received a pair (or two) of cows, i.e. a cow and an ox, from the bridegroom as a token, the girl is offered.

*'''Ārṣavivāha''': Having received a pair (or two) of cows, i.e. a cow and an ox, from the bridegroom as a token, the girl is offered.

*Prājāpatyavivāha: The donor of the bride says to the groom: "I offer you my girl, both of you should perform the auspicious rites and have good offspring", worships him and offers the girl.

*'''Prājāpatyavivāha''': The donor of the bride says to the groom: "I offer you my girl, both of you should perform the auspicious rites and have good offspring", worships him and offers the girl.

*Āsuravivāha: Having paid some amount to bride's party, the groom weds the girl either in bride's house or elsewhere, with his own expenditure.

*'''Āsuravivāha''': Having paid some amount to bride's party, the groom weds the girl either in bride's house or elsewhere, with his own expenditure.

*Gāndharvavivāha: It is nothing but the so called love-marriage.

*'''Gāndharvavivāha''': It is nothing but the so called love-marriage.

*Rākṣasavivāha: Marrying forcibly a scared girl after threatening her by several means.

*'''Rākṣasavivāha''': Marrying forcibly a scared girl after threatening her by several means.

*Paiśācavivāha: Approaching the girl clandestinely, sedating her or taking her while asleep and marrying secretly.

*'''Paiśācavivāha''': Approaching the girl clandestinely, sedating her or taking her while asleep and marrying secretly.

The above is just the division of the marriages that were taking place in the society. Among the eight Brāhma, Daiva and Prājāpatya are considered as the best as the donor of bride (Kanyādātā) personally gathers information about the groom and proceeds depending on the virtues.

The above is just the division of the marriages that were taking place in the society. Among the eight Brāhma, Daiva and Prājāpatya are considered as the best as the donor of bride (Kanyādātā) personally gathers information about the groom and proceeds depending on the virtues.

==Purpose of Marriage==

==Purpose of Marriage==