Shloka 43
Dāyavibhāga (Inheritance Apportionment) and Household Precedence — Dialogue of Yudhiṣṭhira and Bhīṣma
शिष्टानां क्षत्रियाणां च धर्म एब सनातन: । युधिष्ठिर! इस प्रकार ब्याहने योग्य वरको बुलाकर उसके साथ कन्याका विवाह करना उत्तम ब्राह्मणोंका धर्म-ब्राह्मविवाह है। जो धन आदिके द्वारा वरपक्षको अनुकूल करके कन्यादान किया जाता है
śiṣṭānāṃ kṣatriyāṇāṃ ca dharma eṣa sanātanaḥ | yudhiṣṭhira! evaṃ vivāhane yogyaṃ varaṃ āhūya tena saha kanyāyā vivāhaḥ kartavya iti—eṣa brāhmaṇānāṃ śreṣṭhānāṃ dharmaḥ, brāhma-vivāhaḥ | yaḥ dhana-ādibhiḥ varapakṣaṃ anukūlya kṛtvā kanyādānaṃ kriyate, sa śiṣṭa-brāhmaṇa-kṣatriyāṇāṃ sanātano dharmaḥ smṛtaḥ (ayam eva prājāpatya-vivāhaḥ) | yadi vaḥ śulkato niṣṭhā na pāṇigrahaṇāt tathā | lājāntaram upāsīta prāptaśulka iti smṛtiḥ ||
Wika ni Bhishma: “O Yudhishthira, ito ang sinaunang at itinatag na tuntunin ng asal para sa mga may pinag-aralan at sa mga Kshatriya: tawagin ang karapat-dapat na mapapangasawa at ipakasal sa kanya ang dalaga—ito ang anyo ng kasalang Brahma, na pinupuri sa hanay ng pinakamahuhusay na Brahmin. Ngunit kung ang panig ng dalaga, sa pamamagitan ng yaman at iba pang pang-akit, ay pinapaboran ang panig ng lalaki at saka ibinibigay ang dalaga, iyon man ay itinuturing na sinaunang gawi ng kagalang-galang na Brahmin at Kshatriya; ito ang tinatawag na kasalang Prajapatya. At sinasabi pa ng Smriti: kung ang paninindigan ng isang tao ay nasa ‘halaga’ ng dalaga at hindi sa banal na ritwal ng paghawak sa kamay (pāṇigrahaṇa), dapat siyang humanap ng ibang katugma; ang gayong tao’y naaalala bilang ‘nakakuha ng halaga ng kasal.’”
भीष्म उवाच
Educational Q&A
The verse distinguishes approved marriage norms: marrying a maiden to a worthy groom (Brahma marriage) is ideal, while giving a daughter after making the groom’s side favorable through wealth is also treated as an established practice (identified here with Prajapatya). It cautions against treating marriage as a transaction centered on bride-price rather than the sacred rite.
In the Anushasana Parva’s dharma instruction, Bhishma answers Yudhishthira’s questions by classifying marriage practices and their ethical standing, citing Smriti-style authority to warn against mercenary motives in arranging marriages.