Consider the following interpretation of a shloka, which is used during marriages

In righteous, wealth and desires, one should follow other and should listen to one another

The shloka looks like Dharmecha, Arthecha, Kamecha Naathicharami.

From which text the above shloka has been taken?

1 Answer 1


P. V. Kane in History of Dharma Shastras Vol. II Part I says the verse belongs to Āśvalāyana Gṛhya Pariśiṣṭa and Saṃskāra Kaustubha of Anantadeva which discuss the Kanyādāna procedure in detail. Neither of these two texts seem to be available online.

Kanyādāna: (the gift of the bride). Vide Pār. gṛ. I. 4, Mānava gṛ. I. 8. 6-9, Vārāha gṛ. 13. The Āśv. gṛ. pariśiṣṭa sets out the procedure about the kanyādāna which is the same even now. The Saṃ. K. p. 779 notes about half a dozen different methods of uttering the formula in kanyādāna. It is in this rite that the father of the girl says that the bride-groom should not prove false to the bride in dharma, artha and kāma and he responds with the words "I shall not do so" (nāticarāmi). This is done even now.

In footnotes he says the verse is quoted by Śabara in his bhāṣya on Jamini's Pūrva Mīmāṁsā Sūtras and also by Medhātithi in his commentary on Manusmṛti 9.101.

This is how Śabara uses the verse in his bhāṣya:



ADHIKARAṆA (3): Men and Women are both entitled to the performance of sacrifices.


SŪTRA (14): Also because she is spoken of as connected with property.


In fact, the woman is actually connected with property; as is clear from the following words addressed in course of a dialogue at the time of the marriage 'Dharme cha arthe cha kāme cha na aticharitavyā' in matters relating to religious performances, to property and to pleasure, she should not be ignored'. – As for the argument that "the wife and the rest have been declared (in the Smṛti) to be devoid of property," – even though this absence of property has been declared in the Smṛti, yet it is wrong; because it is contrary to the Veda. All that the Smṛti therefore can be taken to mean is that the wife should not be independent of her husband’s control; and this entirely for the sake of peace and concord in the family.

Medhātithi in his commentary attributes the verse to Āpastamba but doesn't mention the work or the verse number. It's not found in Āpastamba Dharmasūtra so it probably belongs to some other work of Āpastamba.

Verse 9.101 [Summary of the Law Relating to Husband and Wife]

anyonyasyāvyabhicāro bhavedāmaraṇāntikaḥ |
eṣa dharmaḥ samāsena jñeyaḥ strīpuṃsayoḥ paraḥ || 101 ||

‘May mutual fidelity continue till death’,—this, in brief should be understood as the highest duty between husband and wife.—(101)

Medhātithi’s commentary (manubhāṣya):

‘Fidelity’—unstinted obedience in all actions. Says Āpastamba: (a) ‘The wife should not be neglected in matters relating to Duties, Wealth and Pleasure’;—(b) ‘The highest good of man consists in Duty, Wealth and Pleasure, as it is declared that the whole fabric rests upon these three factors.’


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