Semblances of “aangdan (organ donation)” with “kanyadan (gift of a maiden)”under hindu marriage

Semblances of “aangdan (organ donation)” with “kanyadan (gift of a maiden)”under hindu marriage

Reeta Dar (PhD Scholar)
Health Education Officer, Central Health Education Bureau, DGHS, MoHFW, GOI

International Research Journal of Public Health-2D code

This article seeks to draw parallels between various rituals and practices of the Indian wedding and the concept of organ donation and transplantation. The purpose of this article is to make it easier for the layman to relate to the concept of organ donation and transplantation. The article attempts to liken “Kanyadan” (giving away of a daughter in marriage) and “Aangdan” (organ donation); makes comparisons between the two using parameters of legal age, importance of love, search for a suitable match, appointment of middle men, financial investments and legal penalties etc. The article equates traditional match making on the basis of religion with the blood group matching in organ donation and transplantation. It further links the guna milap (Matching of fate lines) of the prospective bride and groom with that of Human Leukocyte Antigen (HLA) matching in organ donation and transplantation. It also highlights the significance of ensuring compatibility with internal environment irrespective of best selected matches in both the cases. The engagement ceremony to grant social approval to a marriage is equated with socio-legal approvals by “Authorization Committees” for organ donation and transplantation. Geography or spatial proximity also plays a crucial role in facilitating a marriage as well as organ transplant. The article also concludes that a combination of sadness and jubilation is common in both these events. The post-event management in both the cases is a roller coaster ride – full of apprehensions and anxieties – and needs more investments in terms of money, emotions and care. The two however differ on the infrastructure issue; while it’s easy to perform “Kanyadan” at any place by priests or pundits, availability of infrastructure and manpower is restricted in case of “Aangdan”. The author also draws parallel between some unusual marriages and unusual organ donation and transplantations and warns people against commercial donors. She also tries to counsel those feeling cheated and resentful for not receiving organs for transplant despite their names being on top in the waitlisted people for organ transplant. The author underlines that based on this article a role play or social drama could be prepared for conveying the nuances and intricacies of organ transplant to common people.

Keywords: “Aangdan”, Organ Donation, “Kanyadan”, NOTTO, NOTP, Organ Transplantation

Free Full-text PDF

How to cite this article:

Kajaria Reeta Dar. Semblances of “aangdan (organ donation)” with “kanyadan (gift of a maiden)”under hindu marriage. International Research Journal of Public Health, 2017; 1:4. DOI: 10.28933/irjph-2017-04-2201


1. Rajni Devi (July 2015). Marriage among Hindus with Special reference to Dowry. IOSR-JHSS, 20(7): pp.01-09. Retrieved on 29.3.2017 from
2. PTI (26 October 2015). Diversity is India’s beauty, take the unity mantra forward: PM Modi . Retrieved on 29.3.2017 from
3. Dar Reeta et al (2013). Intra and inter-family influences on organ donation and transplantation. Health and Population-Perspectives and Issues, 3(4): pp.108-114.
4. Sharma I et al (2013).Hinduism, marriage and mental illness. Indian Journal of Psychiatry, 55(6):pp.243–9. doi: 10.4103/0019-5545.105544. Retrieved on 29.3.2017 from;year=2013;volume=55;issue=6;spage=243;epage=249;aulast=Sharma
5. The Prohibition of Child Marriage Act (2006). Ministry of Law and Social Justice. The Gazette of India, part II; section 1; Jan 11, 2007.
6. NOTTO (2016).Allocation criteria for deceased donor kidney transplant draft guidelines. Retrieved on 25.3.2017 from
7. Dar Reeta (Khashu) and Sunil Kumar Dar (2015). Legal framework, issues and challenges of living organ donation in India. IOSR-JDMS. 14(8):pp.59-66.
8. Dar Reeta (Jan –March 2016). Linkages of Organ /Tissue Donation with “Maslow’s Hierarchy of Needs” –Indian Stories. The International Journal of Indian Psychology, 3 (2,1): pp.14-26 .dip;18.01.019/20160302
9. NOTTO (2017).National Organ and Tissue Transplant Organization: Updated Allocation Criteria for Liver (24.08.2016).Retrieved on25.3.2017 from
10. Dar Reeta (2014). Challenges to organ donation from Brain Stem Dead persons in India. The Nursing Journal of India, CV (3):pp.105-108
11. Pandit Sadaguru (22 September 2016) . Man allowed to jump queue to get brain-dead brother’s kidney. Hindustan Times. Retrieved on 27.1.2017 from
12. Srivastava Roli (10 January 2017). India Launches Organ Donation Awareness Drive to Check Black Market Trade. Retrieved on 12.1.2017 from
13. THOT amendment Act (2011) .Transplantation of Human Organs & Tissues (amendment) Act 2011.The Gazette of India. Part II; section (i); Sept 27, 2011.
14. THOA (1994).Transplantation of Human Organs Act 1994. Central Act 42 of1994. The Gazette of India, part II; section 3; sub section (i); July 8, 1994.
15. The Dowry Prohibition Act (1961). Act No. 28 of 1961 .Ministry of Women & Child Development | GOI. Retrieved on 25.3.2017 from http://Wcd.Nic.In/Act/Dowry-Prohibition-Act-1961
16. Annette M. Jackson and Ed Kraus (January 31, 2017).Blood Tests for Transplant: A-Z Health Guide. National kidney Foundation. Retrieved on 25.3.2017 from
17. Reddy, M. al (2013). Matching donor to recipient in liver transplantation: Relevance in clinical practice. World Journal of Hepatology, 5(11):pp.603–611. Retrieved on 27.1.2017 from
18. Kavya CN and Pavan Kumar HM (2015). A sociological study on religious aspects in Hindu marriage system. International Journal of Applied Research, 1(13): pp.530-537. Retrieved on 25.3.2017 from
19. Murray JE et al (2001). Renal homo transplantation in identical twins 1955. J Am Soc Nephrol, 12(1):pp.201–204
20. THOT Rules (2014). Transplantation of Human Organs and Tissue Rules. The Gazette of India: Extraordinary [PART II—SEC. 3 (i)]; March 27, 2014.
21. Srinivas, A .V (November 2016). Living donor liver transplantation. Indian Journal of Medical Ethics, 2(3): p.89. Retrieved on 29.3.2017 from <>.
22. Katabathina, al (2016). Complications of immunosuppressive therapy in solid organ transplantation. Radiologic clinics of North America, 54(2):pp.303-319. DOI: 10.1016/j.rcl.2015.09.009
23. Umesh Isalkar (17 January 2017). The Times of India (Pune). Just 22 transplant centers in state join national grid. Retrieved on 2.8.2016 from
24. Sonawat Reeta (2001). Understanding families in India: a reflection of societal changes. Psic.: Teor. e Pesq , 17(2): pp.177-186. Retrieved on 20.4.2016 from
25. Arnol, Miha, et al (2008). “Long-term kidney re-graft survival from deceased donors: risk factors and outcomes in a single center.” Transplantation, 86(8): pp. 1084-1089.
26. Dar Reeta (March 2015). Swap and domino transplant transgressing socio-cultural and political boundaries. International Journal of Interdisciplinary Research and Innovations, 3 (1): pp. 84-89. Retrieved on 29.3.2017 from from<‐
27. Luintel, Y. R. (2004). Agency, Autonomy and the Shared Sexuality: Gender Relations in Polyandry in Nepal Himalaya. Contributions to Nepalese studies, 31 (1):pp. 43-83.
28. Doyle, M. M et al (2013). Outcomes with split liver transplantation are equivalent to those with whole organ transplantation. Journal of the American College of Surgeons, 217(1): pp.102-112.
29. Staff Reporter (7 November2011). 150 Couples tie the knot. The Hindu. Retrieved on 20.4.2016 from (
30. Dar Reeta and Anil Kumar (2015). Deceased Donation: Evacuating Assets of a House on Fire. International journal of preventive, curative and social medicine, 1(1): pp.8-13.