The Marrying Maiden also interpreted as Propriety Making do
In relationships, desires lead to misfortunes. Behave with discipline and balance
When you receive this particular Hexagram the connotation is one of innate imbalance. You hold a subordinate position in a primary relationship (work or personal). You have value to another, that serves a purpose but that is all. No brisk action would be advantageous on your part to wriggle out of your plight. This was or can be a desirous relationship for both parties that commenced in a heat of passion. Each may or may not be aware of their karmic role in this theatre of performance. The lesson from this hexagram teaches us that rushing into a relationship, rushing to resolve a relationship, or rushing to escape a relationship are all akin to rushing on ice: each invites a painfull fall.
Seek to establish relationships slowly and on proper principles, to allow them to evolve naturally, and to resolve disputes with patience and reserve. If your primary relationship-that with the Sage-is open and ongoing and devoted, then all other relationships will fall into place.
From James DeKorne’s Official Website – The Gnostic Book of Changes – Hexagram 54
Confucius/Legge: In the marriage of a young bride the proper relationship between heaven and earth is seen. Nothing could grow or flourish if heaven and earth did not unite. The marriage of a young bride is therefore both the commencement and goal of humanity. But here the desire of pleasure employs movement to attain union. This action will be evil because the lines are in inappropriate places, and the magnetic three and five are mounted on dynamic lines.
Legge: The Chinese phrase for this hexagram might be equivalent to the English “giving in marriage,” but there are some special meanings in this case which must be understood. The Judgment gives a bad auspice because the trigram of the Youngest Daughter is beneath the trigram of the Eldest Son. Since the action of the hexagram begins with the lowest trigram, we have two violations of propriety. First, the marriage is initiated by the woman and her friends. She goes unilaterally to her future home instead of the bridegroom coming to fetch her. Second, the parties are unequally matched — there is too great a disparity in their ages. In addition, all the lines in the hexagram except the top and the bottom are in places inappropriate for them. Some commentators insist that the symbol of the contracting of a marriage in this hexagram sets forth some principles which should obtain in the relation between a ruler and his ministers.
The growth of things in nature from the interaction of heaven and earth is analogous to the increase of mankind through the interaction between male and female in marriage. The K’ang-hsi editors reconcile this good auspice with the unfavorable Judgment by saying: “The interaction of the yin and yang cannot be dispensed with, but we ought to be careful about it in the beginning in order to prevent mischief in the end.” The error here is that the desire for the marriage originated with the lady, and that she is heedless of the disparity in their ages