University of Virginia Library

Text of `sukhwan' for marriage

The text pictures the marriage as a `royal occasion', a magnificent mythological
event in which deities and nobility are present and great wealth
is displayed. Those familiar with Indian ceremonial will recognize this
tradition of viewing marriage as an auspicious and grand event. The text
is peppered with Pali words meaning `auspicious', `power', `excellence',
`splendour' and `success'.

The sequence of the text may be summarized as follows: the phakhwan,
the tiered structure made of fragrant flowers to which the khwan of the
couple will come, is described as made by royal persons; and around it
are heaped in abundance gifts not only of food but also of necklaces
and rings. The occasion for the ritual—marriage—is mentioned. Hindu

brahmanical ideas are perhaps evident in the reference to the founders
of gotra (lineage) and the virtue of giving a daughter in marriage (which
is reminiscent of the concept of kanya dana—`gift of a virgin'). A significant
point in the recitation is that the elders of parental and grandparental
generations are assembled to marry the couple, who are supported by
their young friends. (This describes faithfully the actual assembly of
persons at a village marriage.)

The attention then focuses on the couple, who are described as beautiful
persons: the khwan of beauty is called upon to sit with them and royal
persons are said to admire them. The khwan of the legs and shins (the
lower extremity of the body) of the couple is called first.

The words which follow state that the marriage is divinely sanctioned
and that the marriage procession was led by the mythical Garuda with
Naga at the rear. The legitimation by divine agents of the marriage
reinforces the previous declaration that the marriage has been sanctioned
by parents and elders.

Now the words focus even more specifically on the individual persons
of the bridegroom and the bride. The bridegroom was sent by God Indra
to live with the bride; he is handsome and fabulously wealthy. The bride
is described as waiting for him in a bed-chamber sumptuously decorated
with silk and lace. The khwan of the bride and groom should forsake old
lovers and come together to be married. The khwan that are recalled at
this stage are those of the eyes, eyebrows and other parts of the face, and
the breast, that is, the upper extremity of the body.

The next idea suggested by the words is that of sexual intercourse,
a blissful union, and material plenty (a barn full of grain and gifts from
well-wishers). Then follows the instruction given to the groom as a
son-in-law, emphasizing the proper behaviour towards his parents-in-law.
The wife in turn is instructed to behave properly as a daughter-in-law,
and she is given a discourse about her relationship to her parents and
her siblings—attitudes of love and respect, and acts of sharing of food
are recommended. Her duties to her husband also are elaborated: she
should not roam at night, she should be constant, and assiduous in her
domestic duties. The couple are exhorted to make merit at the temple on
the Sabbath. The text ends with the traditional blessing that the couple
may love each other, live long, enjoy good complexion (which echoes the
Indian colour preoccupation), and have happiness and power.