Quotes About Marriage

The point of marriage is to be usefully unpleasant – at least at crucial times. Together we embrace a set of limitations on one kind of freedom, the freedom to run away, so as to protect and strengthen another kind, the shared ability to mature and create something of lasting value, the pains of which are aligned to our better selves.

The Romantic ideas are, he knows now, a recipe for disaster. His readiness for marriage is based on a quite different set of criteria. He is ready for marriage because—to begin the list—he has given up on perfection.

The terms avoidant and anxious are hardly typical in a love story, but if Romantic is taken to mean "helpful to the progress of love," then they turn out to be among the most romantic words Kirsten and Rabih will ever stumble upon, for they enable them to grasp patterns that have been destructively at work between them every day of their married lives.

Rabih is not marrying—and therefore fixing forever—a feeling. He is marrying a person with whom, under a very particular, privileged, and fugitive set of circumstances, he has been fortunate enough to have a feeling.

A marriage doesn't begin with a proposal, or even an initial meeting. It begins far earlier, when the idea of love is born, and more specifically the dream of a soulmate.

Marriage is supposed to be a partnership. Good-looking people marry good-looking people and the others take what's left.

Since Betty was on the pill or took precautions of her own which Graham did not choose to enquire into, the marital bed was untrammelled by tedious prophylaxis so that what Graham had been expecting to find an onerous and even distasteful duty unexpectedly partook of a freedom and absence of restraint that he found exhilerating.

I am married,' she shouted, 'to the cupboard under the sink.' A remark made more mysterious to Mrs Barnes by the sound of a passing ice-cream van playing the opening bars of the 'Blue Danube'.

Geoffrey's bad enough but I'm glad I wasn't married to Jesus.

Janaka told her to bring happiness into marriage, rather than seek happiness from it.

As per some Vedic marriage rites, a woman is first given in marriage to the romantic moon-god, Chandra, then to the highly sensual Gandharva named Vishwavasu, then to the fire-god, Agni, who cleanses and purifies all things, and finally to her human husband. Thus, the 'four men' quota is exhausted. Clearly this was an attempt of society to prevent Hindu women from remarrying.

I do not need your permission. I am your wife and I am supposed to accompany you, to the throne, into war and to the forest. What you eat, I shall taste. Where you sleep, I shall rest. You are the shaft of the bow that is our marriage; you need the string to complete it. My place is beside you, nowhere else. Fear not, I will be no burden; I can take care of myself. As long as I am beside you and behind you, you will want for nothing.

A line has been drawn around her hut. She has been told very clearly that only within the line do the laws of culture apply; here she is Ram's wife. Outside is nature, where the rules of marriage make no sense; she is just a woman for the taking.

Beneath the unabashed clandestine sexuality of the Maha-raas is the absence of desire for any physical conquest; it is about perfect love and absolute security that allows married women to dance and sing all night in the forest with a divinely handsome boy. Likewise, the bloodshed at Kurukshetra is not about property or vengeance; it is about restoring humanity, outgrowing animal instincts, and discovering the divine.

Vratas are not concerned with lofty spiritual goals like moksha. They are concerned with ordinary household material aspirations: marriage, children, health and prosperity.

Because,' Parvati replied, 'marriage is not just the quenching of desire. It is also about looking beyond one's own desires at the desires of others. It is about caring and sharing.' Shiva liked her words and agreed to marry her.

For when a bride enters the husband's house she brings with her not just the promise of a new generation but also new food, a new culture and with that new thoughts that enrich her husband's household.

To be a good spouse, wife or husband, the wilfulness of Ganga needs to be balanced with the serenity of Shiva. Only then will the river of marriage create fertile riverbanks

Ram is her husband, not her master. As his wife, she has duties towards him but he has no rights over her.

Within there is regard for the law of marriage; without there isn't any. Within, Sita is Rama's wife. Outside, she is a woman for the taking. Ravana knows that if he enters Rama's hut and forces himself on Sita he will be judged by the rules of society. But when he forces himself on Sita outside the Lakshmana-rekha, he will be judged by the laws of the jungle. Within, he will be the villain who disregarded the laws of marriage. Outside, he will be hero, the great trickster.

Shiva's reluctance to marry is a consistent theme in Shaiva lore. In effect he opposes the birth of the cosmos, preferring the blissful state in which matter is in a state of entropy and the spirit is free of form. Not surprisingly, he is called the god of destruction.

The four couples took seven steps together in front of their elders. This made them lifelong companions who would share seven things: a house, fire, water, income, children, pleasure and conversation.

The idea of posting banns, of publicly stating his love for Caroline, of being wed—much less betrothed—gave him the squirting fits so bad he'd not trust his own arse with a fart.

There were three of us in this marriage, so it was a bit crowded.