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Being his father's favorite son, unlike his brothers who had to toil in the lands, he led a life of ease, playing the flute ('Wanjhli'/'Bansuri').After a quarrel with his brothers over land, Ranjha leaves home.Shah states that the story has a deeper meaning, referring to the unrelenting quest that man has towards God.Heer is an extremely beautiful woman, born into a wealthy family of the Sial Tribe in Jhang which is now Punjab, Pakistan and her caste is Kharal or Kharral Jatt. Ranjha (whose first name is Dheedo; Ranjha is the surname,his caste is Ranjha[Jatt]), a Jat of the Ranjha tribe, is the youngest of four brothers and lives in the village of Takht Hazara, Pakistan by the river Chenab.The opposite of the Anuloma, called the Pratiloma was not allowed in the ancient Indian society.However, the Vedas cite an example where one such exception was allowed when the daughter of Sage Shukracharya, Devayani was allowed to marry a Kshatriya king (lower caste compared to Brahmanas in the Indian caste system) named Yayati.In contrast, 90 percent of men felt that "As my status increases, my pool of acceptable partners increases".Gilles Saint-Paul (2008) argued that, based on mathematical models, human female hypergamy occurs because women have greater lost mating opportunity costs from monogamous mating (given their slower reproductive rate and limited window of fertility), and thus must be compensated for this cost of marriage.
Overall, hypergamy has the potential to advantage lower-status women economically and socially the most, since they marry into a higher status and the dowry becomes part of their marital wealth.
This occurs at the cost of less-desirable, higher-status women (by removing high-status men from their mating pool, from which social constraints and economic disincentives already exclude lower-status men).
Lower-status men are disadvantaged the most (by removing lower-status women from their mating pool, from which social constraints and economic incentive structures already exclude higher-status women).
They argue that as societies shift towards becoming more gender-equal, women's mate selection preferences will shift as well.
Some research supports that theory, including a 2012 analysis of a survey of 8,953 people in 37 countries, which found that the more gender-equal a country, the likelier male and female respondents were to report seeking the same qualities as each other rather than different ones.