Marriages were invariably contracted by the relations of the parties, by the paternal grandfather or grandmother if living, if not by the parents, and in case of their demise, by the natural guardian. Thus the brother, on the death of his parents, was permitted to dispose of the hand of his sister; and a deviation from this course was deprecated, as laying a foundation for quarrels and dissensions.
The consent of the relations being obtained, the bridegroom was bound to serve the parents of the bride for a year[108].
For forty days previous to the celebration of the marriage, the parties were not allowed to go to a distance from their homes, or to be employed in any severe labour.
At sunset on the wedding day, the bridegroom went in procession to visit the parents of the bride, after which she was visited by his parents, who on these occasions gave the married couple their blessing, wishing them happiness as lasting as that enjoyed by the god Kámajáya with his consort Kámaráti.
One of the elders, or an Ajar, then repeated the following benediction:
"Hong! Gáng'ga-trigáng'ga? pináyung hana kala chákra kinásih hána pra-dewáta hipáta'ing sapudénda tulúsa amándan waríng'en." "Hail! holy water, thrice holy water! be it as a covering to shield you from harm: may the gods be merciful unto you: henceforth be nourishing as the pándan and waríng'en trees."
In these processions the bridegroom was obliged to prepare whatever ornaments, trinkets, or gifts, the mother of the bride had fixed her fancy upon, either at the birth of her daughter or on any other occasion, whether they consisted in the representation of a white elephant, a white tiger, or the like.
Five days after the consecration of the marriage, the parents of the bride, with whom she staid for that period, prepared a feast, at which was invariably served up among other things yellow rice. This entertainment was given to mark the period of the consummation: and after celebrating such an event, it was thought proper that the bride should be on a visit to the parents of her husband, remain under their roof, share their protection, and subsist at their expense for forty days without going abroad, at the expiration of which the new married couple were at liberty to go to their own house and pursue their own plans of life, becoming liable to contribute their share to the revenues and demands of the state.
The dresses worn on the nuptial day are thus described in the romance of Pánji.
"It being arranged that at the same time when Rádin Pánji was to receive the princess Déwi Chándra Kirána in marriage, Rétna Jinóli, his sister, should also be married to Gúnung Sári, son of the Prince of Dáha, the Prince of Dáha departed with a joyful heart, and gave the necessary directions to prepare the clothing and ornaments necessary for the two brides.