The most sacred part of the Hindu wedding ceremony involves circumambulating the sacred fire in seven steps to a Vedic mantra where the groom addresses his wife.
In the Manu Smriti, on the other hand, 8 types of marriage are specified: two involve bedecking the bride with costly garments and ornaments before giving her away, two involve the groom's family giving a gift to the family of the bride, and the other four do not involve an exchange of gifts. According to Manusmriti there are eight different types of Hindu marriages. Among the eight types all didn't have religious sanction. The last four were not religiously defined and were condemned.
These are:
Brahma Marriage,
Daiva Marriage,
Arsha Marriage,
Prajapatya Marriage,
Gandharva Marriage,
Asura Marriage,
Rakshasa Marriage,
Paishacha Marriage.
In Brahma marriage, once the boy completes his Brahmacharya Ashram (religious student hood), he is eligible to get married. His parents then approach the parents or guardian of a girl belonging to a good family and ask them for the hand of their daughter for their son. The father of the girl also carefully chooses the bridegroom who is well versed in Vedas and of a noble character. This is how a Brahma marriage was arranged. The bride came with only two garments and few ornaments. According to Dharmashastras "Brahma Vivah" is the best marriage among all.``The son born of the Brahma marriage sanctifies 21 GENERATION.-(that of the Daiva marriage 14 generations that of Arsha marriage and Kayah marriage six each.')
The Manusmriti enjoins, "'Let mutual fidelity continue until death.' This may be considered the summation of the highest law for husband and wife. (Manu Smriti IX 101)
Rigvedic verses suggest that the women married at a mature age and were probably free to select their husband.The wedding hymn in the Rigveda (RV 10.85.37-38) speaks of "husbands" (plural) for a single wife, but this may have a mythological character.
Dowry
The practice of dowry is not endorsed by orthodox Hinduism and "may be a perversion of Sanskritic marriage prescriptions."Dowries are linked to caste status: among higher castes a dowry is expected from the girl's family; among lower caste families the dowry is paid to the girl's family.As a result, the prevalence of dowry increases with the processes known as "Sanskritisation" and urbanization; abuse of the practice has thus increased in recent years
Polygamy
Thus certain mantras in Vedas describe demerits of Polygamy.
- Rig Veda 10.105.8 compares existence of multiple wives with multiple worldly miseries.
- Rig Veda 10.101.11 states that a man with two wives is pressed from both sides and weeps like a horse that neighs when pressed from both sides by spokes while driving a chariot.
- Rig Veda 10.101.11 state that two wives make life aimless.
- Atharva Veda 3.18.2 prays that may a woman never face threat of another co-wife.
However, other mantras in the Vedas seem to support polygamy.
- Rig Veda 1.62.11 states that "As yearning wives cleave to their yearning husband, so cleave our hymns to thee, O Lord most potent
Divorce
Hinduism in general disapproves of divorce. A divorced woman is generally forced to live as a widow. However in theological terms, both the Manusamhita and the Arthashastra state that if a husband is impotent, a traitor, an ascetic or an outcast, or missing for a prescribed number of years, the wife may leave him without blame and marry again. The Arthashastra also declares that in other circumstances, divorce can take place only by mutual consent. Manu discusses situations where the wife wishes to return to her first husband, whether she has simply deserted him or married another.
Widowhood and remarriage
In traditional families, widows were, and in some cases still are, required to wear white sarees, and to give up their ornaments, including the bindi, which signifies auspiciousness. The presence of widows at religious rites in such families is considered inauspicious. Widows are expected to devote their lives to an austere pursuit of religion.These restrictions are traditionally strongest in the highest castes, in which the head is frequently shaved as well. The highest castes also have severe restrictions on remarriage. Such restrictions are now strictly observed only by a small minority of widows, though some degree of ritual inauspiciousness lingers.In NAsmR 12.45-48, there are three types of punarbhu, or a remarried widow: The virgin widow, the woman who abandons her husband to take up with another man and then returns to her husband, and the woman who has no brothers-in-law whom can give her offspring. Although this list is not exhaustive, it makes it clear that a punarbhu is not just any widow. Indeed, she may not have been a widow at all (as in the second case). In the other two cases, she is a childless widow, which is an important distinction. Although many texts do seem to address the remarriage of widows and sometimes permit it, it is not considered an ideal situation. A punarbhu is often not given the same rights as a woman who was married only once. The son of a punarbhu, a punarbhava, is often listed as one who is unfit to invite to a sacrifice, as is the husband of a remarried woman. The punarbhava also does not inherit as would a 'natural son'.
As of 2007, 3 per cent of the population of India consists of widows. Most widows are abandoned to survive on charity, and many are reduced to begging on the streets. Some surveys show that as they are steeped in their religious beliefs and fearful of violating social customs, many widows do not wish to remarry.
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