Institution of marriage
According to the Veda, marriage is a union between a masculine and feminine entity with commitments to pursue Dharma (duty),Samskara
Cosmic rituals constitute an important part of Vedic practices/the Hindu religion. Rituals were designed to build a solid foundation for Dharmic living. They are known as Samskaras. Their purpose is to spread awareness and uplift social consciousness. The Veda has instituted sixteen different Samskara meant for different phases of life from conception to marriage to old age and death. The word samskara in Sanskrit means 'to cause indelible impressions on consciousness and to develop every aspect of oneself.' Of the sixteen Samskaras in The Scripture, and consequently in Hinduism, the sacred practice of marriage or Vivaha Samskara is the most important. Vivaha Samskara influences the life of a couple as partners by enabling them to take their rightful place as creators in society.Key rituals
There is no single standard Hindu marriage ceremony. Regional variation is prevalent in the sequence of rituals comprising the ceremony. There is also considerable flexibility within each ritual. Variation reflects family traditions, local traditions, resources of the families and other factors. Three key rituals predominate, as follows. Two are ''yajna''. * ''Kanyadana
The Kanyadana ceremony is performed by the bride's father. If the father has died, a guardian of the bride's choosing performs the ritual. The father brings the daughter, then takes the bride's hand and places it in the groom's. This marks the beginning of the ceremony of giving away the bride. The groom accepts the bride's hand, while the ''kama-sukta'' (hymn to love) is pronounced, in the presence of the father, the bride and the groom. The ''Kamasukta'' verse is:Prabhu, P.H. (2011). ''Hindu Social Organization'', pp. 164–165. .After this ritual recital, the father asks the groom to not fail the bride in his pursuit of ''dharma'' (moral and lawful life), ''artha'' (wealth) and ''kama'' (love). The groom promises to the bride's father that he shall never fail her in his pursuit of ''dharma'', ''artha'' and ''kama''. The groom repeats the promise three times. As per several stone inscriptions that have been found from 15th century in the''Who offered this maiden? to whom is she offered?'' ''Kama (the god of love) gave her to me, that I may love her'' ''Love is the giver, love is the acceptor'' ''Enter thou, the bride, the ocean of love'' ''With love then, I receive thee'' ''May she remain thine, thine own, O God of love'' ''Verily, thou art, prosperity itself'' ''May the heaven bestow thee, may the earth receive thee''
Panigrahana
The ritual of ''Panigrahana'' comes after ''Kanyadana''. It is sometimes preceded by the ''vivaha-homa'' rite, wherein a symbolic fire is lit by the groom to mark the start of a new household. ''Panigrahana'' is the 'holding the hand' ritual as a symbol of the bride and groom's impending marital union, with the groom acknowledging a responsibility to four deities: Bhaga signifying wealth, Aryama signifying heavens/milky way, Savita signifying radiance/new beginning, and Purandhi signifying wisdom. The groom faces west, and while the bride sits in front of him, with her face to the east, he holds her hand while the following Rig vedIn Punjabi and Gujarati weddings this step is called ''Hast-Milap'' (literally, "meeting of hands"). The whole ceremony was timed around an auspicious time (''Mauhurat'') for this step and a few decades ago the wedding invitation would even list the time when this event was going to take place.''I take thy hand in mine, yearning for happiness'' ''I ask thee, to live with me, as thy husband'' ''Till both of us, with age, grow old'' ''Know this, as I declare, that the Gods'' ''Bhaga, Aryama, Savita and Purandhi, have bestowed thy person, upon me'' ''that I may fulfill, my Dharmas of the householder, with thee'' ''This I am, That art thou'' ''The Sāman I, the Ŗc thou'' ''The Heavens I, the Earth thou''
Saptapadi – short form
The ''Saptapadi'' (Sanskrit "seven steps"/"seven feet"; sometimes called ''Saat Phere'': "seven rounds") is the most important ritual of Vedic Hindu weddings, and represents the legal element of the Hindu marriage ceremony.Prinja, N. (2009 August 24)Saptapadi – long form
The long form of ''Saptapadi'' starts with a preface announced by the priest, introducing a series of vows the groom and bride make to each other, as follows. With the completion of the seventh step the two become husband and wife.;Priest's preface ''The world of men and women, united in the bond of marriage by Saptapadi, to further promote the joy of life, together listen with triumph.'' ;Step 1 Groom's vow: ''Oh!, you who feeds life-sustaining food, nourish my visitors, friends, parents and offsprings with food and drinks. Oh! beautiful lady, I, as a form of Vishnu, take this first step with you for food.'' Bride's vow: ''Yes, whatever food you earn with hard work, I will safeguard it, prepare it to nourish you. I promise to respect your wishes, and nourish your friends and family as well.'' ;Step 2 Groom's vow: ''Oh!, thoughtful and beautiful lady, with a well managed home, with purity of behavior and thought, you will enable us to be strong, energetic and happy. Oh! beautiful lady, I, as Vishnu, take this second step with you for the strength of body, character and being.'' Bride's vow: ''Yes, I will manage the home according to my ability and reason. Together, I promise, to keep a home that is healthy, strength and energy giving.'' ;Step 3 Groom's vow: ''Oh!, skillful and beautiful lady, I promise to devote myself to earning a livelihood by fair means, to discuss, and let you manage and preserve our wealth. Oh! dear lady, I, as Vishnu form, cover this third step with you to thus prosper in our wealth.'' Bride's vow: ''Yes, I join you in managing our income and expenses. I promise to seek your consent, as I manage our wealth, fairly earned, so it grows and sustains our family.'' ;Step 4 Groom's vow: ''Oh!, dear lady, I promise to trust your decisions about the household and your choices; I promise to dedicate myself to help our community prosper, the matters outside the house. This shall bring us respect. Oh! my lady, I, as Vishnu, take this fourth step with you to participate in our world.'' Bride's vow: ''Yes, I promise to strive to make the best home for us, anticipate and provide necessary things for your worldly life, and for the happiness of our family.'' ;Step 5 Groom's vow: ''Oh!, lady of skill and pure thoughts, I promise to consult with you and engage you in the keep of our cows, our agriculture and our source of income; I promise to contribute to our country. It shall win us future. Oh! my skilled lady, I, as Vishnu form, take this fifth step with you to together grow our farms and cattle.'' Bride's vow: ''Yes, I promise to participate and protect the cattle, our agriculture and business. They are a source of yoghurt, milk, ghee, and income, all useful for our family, necessary for our happiness.'' ;Step 6 Groom's vow: ''Oh!, lovely lady, I seek you and only you, to love, to have children, to raise a family, to experience all the seasons of life. Oh! my lovely lady, I, as Vishnu, take this sixth step with you to experience every season of life.'' Bride's vow: ''Feeling one with you, with your consent, I will be the means of your enjoyment of all the senses. Through life's seasons, I will cherish you in my heart. I will worship you and seek to complete you.'' ;Step 7 Groom's vow: ''Oh friends!, allow us to cover the seventh step together, this promise, our Saptapad-friendship. Please be my constant wife.'' Bride's vow: ''Yes, today, I gained you, I secured the highest kind of friendship with you. I will remember the vows we just took and adore you forever sincerely with all my heart.''
Vakdaanam
This step is a part of Kanya Varanam, where the groom-to-be (brahmachari) sends two elders on his behalf to the father of a girl whom he wishes to marry. The elders convey the message of the brahmachari and ask for the daughter's hand. The two mantras in the form of brahmachari's appeal to intercede on his behalf come from Rg 10.32.1 ("pra sugmantha...") and 10.85.23. The first mantra begs the elders to proceed and return quickly with success back from their mission on his behalf. The second mantram ("anruksharaa Rjava:...") asks for the gods' blessings for the elders' safe journey to the house of the father of the would-be-bride. The mantra prays to Aryama and Bhaga for a marriage full of harmony. The father accedes to the request of the elders and the resulting agreement for betrothal (formal engagement to be married; engagement.)is known as vaak daanam.Vara Prekshanam
In this ritual, the bridegroom and the bride look at each other formally for the first time. The bridegroom worries about any doshas (defects) that the bride might have and prays to the gods Varuna, Brihaspati, Indra and Surya to remove every defect and to make her fit for harmonious and long marriage life blessed with progeny and happiness (mantra: Rg 10.85.44). The bride groom recites the mantra and wipes the eyebrows of the bride with a blade of darbha grass, to symbolize the removal of defects. The darbha grass is thrown behind the bride at the conclusion of this ceremony. The Bridegroom shall stand facing the east. The Bride shall stand facing the north. The bride (offering the seat or Asana), shall address the bridegroom as follows:The bride: AUM, The noble one may accept and take the seat.The bride shall take her seat to the right of the bridegroom. The bridegroom performs the Achamana and Angasparsha with water. All Hindu religious ceremonies begin with two observances, namely Achaman or sipping a small quantity of water and angasparsha or touching one's limbs with one's right hand middle two fingers with a little water. Achaman is purificatory and conducive to peaceful attitude of mind. Angasparsha is intended to pray for
The bridegroom: AUM, I am taking my seat. (ॐ प्रातिग्रहनामी)
Ardhāsana ceremony
This ritual originates from South India and places the groom and bride welcoming their respective families together to witness the exchange of testimonies accompanied with a simultaneous exchange of rings' or necklaces'. The groom and bride then sit next to each other making prayers to seek the blessings of Brahma, Vishnu, and Shiva for eternal happiness for themselves and their families.Madhuparka ceremony
Holding with his left hand a cup of Madhuparka (composed of honey, curd and ghee orMay the breeze be sweet as honey; may the streams flow full of honey and may the herbs and plants be laden with honey for us! May the nights be honey-sweet for us; may the mornings be honey-sweet for us and may the heavens be honey-sweet for us! May the plants be honey-sweet for us; may the sun be all honey for us and may the cows yield us honey-sweet milk!"Honey-sweet", in this case, means pleasant, advantageous, and conducive to happiness. The bridegroom shall pour out the Madhuparka into three cups and then partake a little of it from each of the cups reciting the following Mantra:
The bridegroom: The honey is the sweetest and the best. May I have food as sweet and health-giving as this honey and may I be able to relish it!
Presentation of a ceremonial cow
The bride's father symbolically offers to the bridegroom a cow as a present. In olden times sons-in-law received real cows as gifts, since that was the most precious asset with which a newly wedded couple could start life. This part of the tradition has been preserved by a symbolical presentation. At the conclusion of the first part of the wedding ceremony, it is customary to present gifts to the bride. The bridegroom presents the bride with gifts of clothing and jewellery thereby acknowledging his lifelong duty to provide her with the necessities of life. The father of the bride, offering to the bridegroom the present of a cow, a finger-ring or some other suitable article says:The father of the bride: AUM, (Please) accept these presents.
The bridegroom: AUM, I accept (these presents).
Mangalasnanam and the wearing of the wedding clothes by the bride
Five Veda mantras are recited to sanctify the bride in preparation for the subsequent stages of the marriage. This aspect of the marriage is known as mangalasnanam. The sun god (Surya), water god (Varuna), and other gods are invoked to purify the bride in preparation for a harmonious married life. Next, the bride wears the marriage clothes to the accompaniment of additional Veda mantras. The bridegroom then ties a darbha rope around the waist of the bride and leads her to the place, where the sacred fire is located for conducting the rest of the marriage ceremony. The bride and the groom sit on a new mat in front of the fire. The groom recites three mantras which invoke Soma, Gandharva and Agni to confer strength, beauty, and youth on the bride.Mangalya Dharanam
There is no Veda Mantram for tying the mangalasutram (auspicious thread) around the neck of the bride by the groom. The latter takes the mangala sutram in his hands and recites the following verse:, , Maangalyam tantunaanena mama jeevana hetunaa:
kanThe bandhaami subhage twam jeeva saradaam satam , ,
This is a sacred thread. This is essential for my long life. I tie this around your neck, O maiden having many auspicious attributes! May you live happily for a hundred years (with me).
Pradhaana Homam or Jayadi Homamam
After ''sapta padi'', the couple take their seat on the western side of the sacred fire and conduct ''pradhaana homam''. During the conductance of this ''homam'', the bride must place her right hand on her husband's body so that she gets the full benefit of the ''homam'' through symbolic participation. Sixteen mantras are recited to the accompaniment of pouring a spoon of clarified butter into the sacred fire at the end of recitation of each of the mantras. These mantras salute Soma, Gandharva, Agni, Indra, Vayu, the Aswini Devas, Savita, Brihaspati, Viswa Devas and Varuna for blessing the marriage and beseeches them to confer long wedded life, health, wealth, children and freedom from all kinds of worries. One prayer—the sixth mantra—has a sense of humor and provides deep insight into human psychology. The text of this mantra is: "''daSaasyam putraan dehi, patim ekaadaSam kRti''". Here, the groom asks Indra to bless the couple with ten children and requests that he be blessed to become the eleventh child of his bride in his old age.Ashmarohanam (stepping on the grinding stone)
After pradhaana homam, the husband holds the right toe of his wife and lifts her leg and places it on a flat granite grinding stone known as "ammi" in Thamizh. The ammi stands at the right side of the sacred fire. The husband recites a Veda mantra when he places the right foot of his wife on the ammi: May you stand on this firm stone. May you be rock-firm during your stay on this grinding stone. May you stand up to those who oppose you while you carry out your time-honored responsibilities as a wife sanctioned by the Vedas and tradition. May you develop tolerance to your enemies and put up a fair fight to defend your legitimate rights as the head of the household in a firm manner, equal to the steady strength of this grinding stone. Some traditions mention to wear two silver ring on the either toes of bride by the bridegroom at this time.Laaja Homam
After ammi stepping, a ceremony of doing homam with parched rice (''laja'') is conducted. Here, the wife cups her hands and the brothers of the bride fill the cupped hands with parched rice. The husband adds a drop of ghee to the parched rice and recites five Veda mantras. At the end of each of the recitation, the parched rice is thrown into the sacred fire as ''haves'' (offering) to Agni. Through these mantras, the wife prays for long life for her husband and for a marriage filled with peace and harmony. At the end of the ''laaja homam'', the husband unties the ''darbha'' belt around the waist of his wife with another mantra. The husband states through this mantra that he unites his wife and ties her now with the bonds of Varuna and invites her to be a full partner in his life to enjoy the blessings of wedded life.Griha Pravesam
This ceremony relates to the journey of the wife to her husband's home. The husband carries the sacred fire (''home agni'') in an earthenware vessel during this journey home. There are many Veda mantras associated with this journey. These mantras pray to the appropriate Vedic gods to remove all obstacles that one can experience in a journey. The bride is requested to become the mistress of the house and is reminded of her important role among the relatives of her husband. After reaching her new home, she puts her right foot first in the house and recites the following Veda mantra:Praavisya Homam
After ''griha pravesam'', a fire ritual known as ''praavisya homam'' is performed by the couple to the accompaniment of thirteen Veda mantras from the ''Rg Veda''. ''Jayaadi homam'' is also part of the ''praavisya homam''. This homam offers the salutation of the newly married couple to Agni Deva and asks for strength and nourishment to discharge the duties of a ''grihasthas'' for the next one hundred years. After that, the bride shifts her position from the right side of her husband to his left side. At that time, once again, she recites a Veda mantra invoking the gods for blessings of children and wealth to perform the duties of a householder. At the end of the above homam, a child is placed on the lap of the bride and she offers a fruit to the child, while reciting a prescribed Veda mantra. Yet another mantram asks the assembled guests to bless the bride and then retire to their own individual homes peacefully. During the first evening of the stay in her new home, the couple see the stars known as ''Dhruva'' (pole star) and ''Arundhati''. The husband points out the pole star and prays for the strength and stability of the household through a Veda mantra. Next, the husband points out the Arundhati star to his wife and describes to her the story of Arundhati and her legendary chastity. The rich and meaningful ceremony of the Hindu marriage (Kalyana Mahotsavam of the temples) is thus carried out in concert with sacred Veda Mantras. The bride and bridegroom should enunciate clearly the Veda mantras and reflect on their meanings during the different stages of the marriage ceremony. This way, they can be sure of a long, happy and prosperous married life and play their appropriate role in society to the fullest extent. Srinivasa Kalyanam is performed in the temples to remind us of these hoary Vedic traditions behind a Hindu marriage.lokA: samastA: sukhino bhavantu sarva mangaLaani santu
Nishekam
It is the samskara which is done before the couple enter to their bedroom. '' Nishekam'' means first conjugal bliss by the couple. InRituals performed
According to V. Sadagopan, the rituals are as follows.Kanyadana (gift of maiden)
The word 'kanyādana' is made of two parts, 'kanyā' meaning unmarried girl and 'dāna' which means 'charity'. The officiating priest chants appropriate verses in Sanskrit. The people in the audience (the public) are now notified that the parents have willingly expressed their wish and consent by requesting the groom to accept their daughter as his bride. As soon as the groom indicates his acceptance the bride's parents place their daughter's right hand into the bridegroom's right hand. The parents now bestow their blessings on both the bride and the groom and pray to the Lord to shower His choicest blessings on them. The father of the bride, placing her right hand on the right hand of the bridegroom, says:The father of the bride: Be pleased to accept hand of my daughter (name of the bride) of the Gotra (here the surname of the family). The bridegroom: AUM, I do accept.The bridegroom makes an Offering of the garment and the scarf to the bride to wear. The bridegroom wears the garments and the scarf offered by the parents of the bride. Then facing each other The bride and the bridegroom speak as follows:
Ye learned people assembled at this sacred ceremony know it for certain that we two hereby accept each other as companions for life and agree to live together most cordially as husband and wife. May the hearts of us both be blended and beat in unison. May we love each other like the very breath of our lives. As the all-pervading God sustains the universe, so may we sustain each other. As a preceptor loves his disciple, so may we love each other steadfastly and faithfully. -Addressing the bride, the bridegroom says:RigVeda The ''Rigveda'' or ''Rig Veda'' ( ', from ' "praise" and ' "knowledge") is an ancient Indian collection of Vedic Sanskrit hymns (''sūktas''). It is one of the four sacred canonical Hindu texts ('' śruti'') known as the Vedas. Only one ...X.85.47
Distant though we were, one from the other, we stand now united. May we be of one mind and spirit! Through the grace of God, may the eyes radiate benevolence. Be thou my shield. May thou have a cheerful heart and a smiling face. May thou be a true devotee of God and mother of heroes. May thou have at heart the welfare of all living beings! - Rig Veda X.85.44The bride:
I pray that henceforth I may follow thy path. May my body be free from disease and defect and may I ever enjoy the bliss of your companionship!
Vivaha Homa (sacred fire ritual)
Vivaha-homa is also called the "sacred fire ceremony". All solemn rites and ceremonies commence with the performance of Homa (sacred fire ceremony) among the followers of Vedic religion. The idea is to begin all auspicious undertakings in an atmosphere of purity and spirituality. This atmosphere is created by the burning of fragrant herbs and ghee and by the recitation of suitable Mantras. The Achaman and Angasparsha are performed for the second time. The bride also participates. The three Achaman mantras involve sipping of a little water three times. The seven Angasparsha mantras involve touching water with the right hand middle two fingers apply the water to various limbs first to the right side and then the left side as follows: Mouth, Nostrils, Eyes, Ears, Arms, Thighs, Sprinkling water all over the body. Vivah samskara is a marriage not only between two bodies but also between two souls.Pani Grahanam (acceptance of the hand)
The bridegroom rising from his seat and facing the bride, shall raise her right hand with his left hand and then clasping it says:I clasp thy hand and enter into the holy state of matrimony so that we may be blessed with prosperity and noble progeny. Mayst thou live with me happily throughout life! Through the grace of the all-mighty Lord, who is the Creator and Sustainer of the universe and in the presence of this august assemblage, thou art being given away in marriage so that we may together rightly perform our duties as householders. With all my strength and resources, I have clasped thy hand; and thus united, we shall together follow the path of virtue. Thou art my lawfully wedded wife and I am thy lawfully wedded husband. God, the protector and sustainer of all, has given thee to me. From today, it devolves upon me to protect and maintain thee. Blessed with children, mayst thou live happily with me as thy husband for the full span of human life (a hundred years). Following the divine law and the words of wisdom uttered by the sages, may we make a good couple and may God vouchsafe unto us a shining life of virtue and happiness. As God nourishes and sustains all creatures through His great forces like the sun, the moon, the earth, the air etc., so may He bless my wife with healthy and virtuous progeny and may you all assembled here bless her! * I accept thee as my partner for life. * I will not keep away even mentally anything from thee. * I will share with thee all I enjoy. * We will persevere in the path of virtue, surmounting all obstacles.
Pratijñā Karana (solemn vows)
The bridegroom taking the palm of the bride into his hand helps her to rise and then they both shall walk round the altar, the bride leading. Then facing the east take the solemn vows:Ashmarohanam or Shilarohanam (stepping on the stone)
This ceremony is referred to as ''Ashmarohanam'' or ''Shilarohanam'' (''Ashma'' or ''Shila'': stone ; ''Arohan'': stepping upon). In it, the mother of the bride assists her to step onto a stone and counsels her to prepare herself for a new life. The stone signifies strength and trust. A married couple is likely to encounter ups and downs, joys and sorrows, prosperity and adversity, sickness and health. In spite of the difficulties facing them, they are enjoined to remain steadfast and true to each other. The bride places her right foot on the slab (stone), assisted by her mother or her brother. The priest recites a Mantra from theLaja Homah (puffed-rice offerings)
''Laja'' means parched rice or barley like popcorn. The bride shall place the palms of her hands over those of the bridegroom and make three offerings (ahutis) of parched rice soaked in ghee (clarified butter). The bride:* I adore God, the unifier of hearts. Now that I am leaving my parents' home for my husband's, I pray that He may keep us perpetually united! * With these offerings I pray for Long life for my husband and for the prosperity of all our relations! * (Addressing her husband) In making these offerings for your prosperity I once again pray that God may bless this union of our hearts!
Agniparinayana, Parikrama, Pradakshina, or Mangal Phera (circumambulation of the sacred fire)
This is an auspicious and important part of the marriage ceremony. It consists in walking around the sacred fire (clockwise) three or four (less often five, but sometimes seven) times. This aspect of the ceremony and the one that follows, namely Saptapadi (seven steps) - constitute the most important part, in as much as it legalises the marriage according to Hindu custom and tradition. These two aspects of the marriage ceremony establish an indissoluble matrimonial bond between the couple. In many communities, the saptapadi and agniparinayana have been merged into one ritual; and hence they circumambulate the fire seven times ('' saat phere''). In the first three rounds the bride leads the Groom as they circle together around the sacred fire. From the fourth round, the Groom leads the bride around the sacred fire. In each round around the sacred fire, an appropriate mantra is recited which expresses noble sentiments in relation to their future matrimonial life. Each round culminates in both the bride and the bridegroom placing offerings or ahutis of fried rice in the sacred fire. The Hindu religion emphasises enjoyment of life as well as the discharging of family, social and national responsibilities. During the first three rounds, God's blessings and help are sought, loyalty to each other is emphasised and a promise to keep in mind the well-being and care of the future children is made. In the last four rounds (led by the Groom) they promise that they will lead their life according to the tenets of the Hindu religion, namely Satya and Dharma or Truth and devotion to duty; that they will always ensure that the bridegroom can rely on her to carry out her family, religious and household duties; that they will always support each other in all their endeavours; and that they forever belong to each other and will remain friends forever. The bridegroom then places his hand on the bride's head and states that henceforth she will be his wife and he will shield her against any danger or harm. At the end of the four rounds they shall exchange seats, the bride accepting her seat to the left of the bridegroom (vaamaang).Saptapadi (seven steps)
The ends of their garments (the bridegroom's scarf and upper garment of the bride) are tied together by the priest (signifying marriage knot). Then both shall stand facing the north. The bridegroom shall place his right hand upon the right shoulder of the bride. They shall take the first step in the north easterly direction. In taking these seven steps, the right foot shall always lead and the left foot be brought forward in line with it. Uncooked grains of rice (about a small handful) are placed in a line at equal distance at seven places. The bride and the groom take seven steps together, stepping upon first mound of rice with the right foot as the priest recites a mantra. Then stepping upon the second mount of rice with the right foot as the priest recites a mantra. (All seven steps are done the same way). * May the first step lead to food that is both nourishing and pure. * May the second step lead to strength (at the physical, emotional, intellectual and spiritual levels). * May the third step lead to prosperity. * May the fourth step lead to all round happiness. * May the fifth step lead to progeny (noble and virtuous children). * May the sixth step lead to long life. * May the seventh step lead to bondage (through harmony). The bridegroom says:Having completed the seven steps, be thou my lifelong companion. Mayst thou be my associate and helper in successful performance of the duties that now devolve upon me as a householder. May we be blessed with many children who may live the full duration of human life!After the completion of the seven steps ceremony, the couple (with knots tied to each other) take their seats. The wife now takes her rightful place on the left side of her husband as the marriage is now religiously solemnized in its entirety. Now the couple are husband and wife. The husband garlands the wife and she in turn garlands her husband.
Abhishekam (sprinkling of water)
The priest (or a brother of the newly wedded wife) shall sprinkle water on the foreheads of the bride and the groom. The priest recites mantras from the Rig Veda (RV X.9.1/2/3) during the sprinkling of water.Surya Darshanam Dhyaanam Va (meditating on the sun)
Looking at or mentally visualising the sun (Surya), to give them power to lead a creative, useful and meaningful life. The bride and the bridegroom together pray:O God, who art the illuminator of the sun, may we, through thy grace live for a hundred years, hear for a hundred years, and speak for a hundred years. And may we never be dependent upon anybody. May we likewise live even beyond a hundred years! -Rig Veda, VII. 66. 16)
Hṛdaya sparsham (touching the heart)
Touching the heart of the bride, the bridegroom says:May I have hearty co-operation from these in the performance of my duties. May thou be of one mind with me. May thou be consentient to my speech. May the Lord of creation unite thee to me!''The bride:''
May I have hearty co-operation from these in the performance of my duties. May thou be of one mind with me. May thou be consentient to my speech. May the Lord of creation unite thee to me!
Dhruva Dhyaanam Darshanam Va (meditating on the Pole star and the Arundhati star)
TheJust as the star Arundhati is attached to the star Vasishtha, so may I be ever firmly attached to my husband! Placing his hand upon the bride's foreheadThe bridegroom:
As the heavens are permanently stable, as the earth is permanently stable, as these mountains are permanently stable, and as the entire universe is permanent stable, so may my wife be permanently settled in our family! -Rig Veda X.173.4 ''(Addressing the bride):'' Thou are the Pole star; I see in thee stability and firmness. Mayst thou ever be steadfast in thy affection for me. The great God has united thee with me. Mayst thou live with me, blessed with children, for a hundred years!
Anna Praashanam (partaking of food)
In the last symbolic rite the couple make offerings of food with chantings of Vedic Havan Mantras (oblations of food in the Sacred fire). Having done that, the couple feed a morsel of food to each other from the residue of the offerings. This being the symbolic expression of mutual love and affection.Aashirvadah (blessing)
Placing his hand upon the forehead of the bride, the bridegroom says:Ye men and women present here, behold this virtuous bride possessed of high attainments, and before ye disperse, give her your blessings! All the people present shall pronounce the following blessings upon the couple. # O Lord, may this couple be prosperous! # O Lord, may this couple live in perpetual happiness! # O Lord, may this couple be ever infused with love for each other. May this couple be blessed with children and grandchildren and live in the best of homes for the full period of their lives! # May you two live here together. May you never be parted. May you enjoy the full span of human life in the delightful company of your happy sons and grandsons! ''Om Shantih, Shantih, Shantih.''
Rituals by region
Many Hindu weddings start with the ''milne'' (meeting) and'' swagatam'' (welcome) ceremony. This ritual is where the ''Rituals in Rajasthan
It comprises a ceremony for the ''Tilak'' (engagement), the ''Ban'' (starting of the wedding ceremony), the ''Mel'' (the community feast), the ''Nikasi'' (the departure of theRituals in Bengal
Many types of rituals are celebrated inRituals in Nepal
In the Hindu culture ofWedding and married life in Hinduism
While there are many rituals in Hinduism, such as those at birth and deaths of loved ones, the Hindu wedding is the most important and extensive personal ritual an adult Hindu undertakes in his or her life. Typical Hindu families spend significant effort and financial resources to prepare and celebrate weddings.Economics
In 2008, the Indian wedding market was estimated to be $31 billion a year. Various sources estimate India celebrates about 10 million weddings per year, and over 80% of these are Hindu weddings. The average expenditures exceed US$3,000 per wedding. Another $30 billion per year is spent on jewelry in India, with jewelry for weddings being the predominant market. In a nation with per capita annual income of $1,500,Law
In India, where most Hindus live, the laws relating to marriage differ by religion. According to theMarried life
A Vedic sage emphasized that the basis of a happy and fulfilling married life is the presence of unity, intimacy and love between a husband and wife physically, mentally and spiritually. Hence the wife is considered to be the Ardhangani of the husband as per Hindu tradition. Marriage is not for self-indulgence, but is considered to be a life-long social and spiritual responsibility. Married life is considered an opportunity for two people to grow as life partners into soulmates..See also
* Hindu wedding cards *References
Further reading
* Vivaha Sanskara, The Hindu Wedding Ceremony, and and OpenLibrar