Marriage in Buddhist Literature
By Bimala Charan Law
Summary
In Buddhist literature, marriage practices during the Indian period lack strict age regulations, with examples of marriages at sixteen. The Jatakas (Asilakkhana 126, Mudu-Piani 262) and Dhammapada Commentary (11.217) reference princesses married by sixteen, noting women’s desires for men at this age. Brahmanic restrictions on marriage are absent, including references to sister-marriage, such as the Licchavis’ mythical origin (Paramatthadipani) and King Sthabahu’s union with his sister (Mahavamsa). Cousin marriages are common, exemplified by Princess Vajira’s union with King Ajitasatru’s son (her father’s sister’s son) and Magha’s marriage to his maternal uncle’s daughter. Jataka stories further illustrate cousin marriages, including a princess eloping with her nephew and Citta’s relationship with her maternal uncle’s son. Marriages typically involved three forms: guardian-arranged (prajapatiya-like, emphasizing equal caste and rank), svayamvara (self-choice), and gandharva (love marriage). Guardian-arranged marriages prioritized birth equality over wealth, as seen in Migira’s daughter Visakha’s union with Dhanafijaya’s son. Examples like Kanada’s marriage and Uttara’s union with a man of equal status reinforce this norm. The Vimanavatthu mentions an upasaka’s daughter marrying another family member. These accounts highlight the flexibility and social norms governing Buddhist marriages, distinct from Brahmanic traditions.
Conclusion
Buddhist literature reveals distinctive marriage practices deviating from Brahmanic norms, highlighting societal flexibility and cultural diversity. Unlike rigid Vedic rules, Buddhist texts show no prescribed age for marriage, with examples of unions at sixteen, and even permit sister-marriage, as seen in the Licchavi origin myth and Sthabahu’s case, though their historical accuracy remains questionable. Cousin marriages, however, appear more prevalent, with instances like Princess Vajira’s union with Ajitasatru’s son and Ananda’s infatuation with Uppalavanni, reflecting broader acceptance of such alliances. These narratives underscore the absence of strict marital constraints in Buddhist communities, emphasizing personal and familial agency over ritualistic adherence. The literature thus presents a complex, non-prescriptive approach to marriage, reflecting early Indian social dynamics with notable variations from contemporary practices.