Hindu Wedding -The Sacred Rites of Matrimony, How Grace Descends as the Guru and Quotes and Quips

















Educational Insight

Hindu Wedding

The Sacred Rites of Matrimony


Excerpted from Vivaha Samskara, The Hindu Wedding Ceremony, published by the Hindu Mandir Executives' Conference


In this Educational Insight, we present a pictorial summary of the Hindu wedding ceremony, with text drawn from a new book, Vivaha Samskara, designed particularly for Hindus living in the diaspora and released in 2011 as a guide to this sacred event. It encompasses all the basic aspects of the traditional rites and incorporates a few key innovations for contemporary times.
It all started at the wedding of my daughter Rupali in 2005. Right after the wedding ceremony, the daughter of a family friend informed me that she had just gotten engaged and wanted me to be her wedding purohita (priest). I had never done this before, so I did not accept immediately. Having attended many Hindu weddings in the US over the last two decades, I felt that the ceremony could be made more meaningful to the couple and the invited guests, since most people do not understand Sanskrit, the language of the ceremony. I accepted the request after studying the subject in depth. PAfter officiating one wedding, I was requested by many Hindu friends and acquaintances to officiate their children's weddings. In the meetings prior to these weddings, I always explain the ceremony and its significance to the couple. Due to the lack of a reference book in English, I decided to write a book specifically for the Hindu diaspora and even Hindus in India. I met Shri Sanjay Mehta, an active member of the Hindu Mandir Executives' Conference (HMEC), after I started writing. With his encouragement, it was decided that the book would be published under the auspices of the HMEC, as it neatly complemented the common objective of sustaining Hindu Dharma.
From the Preface, by Deepak Kotwal

Introduction

In the mid 1960s, indian professionals started arriving in the US in large numbers after the enactment of the Immigration and Nationality Act, which changed the basis of US immigration policy. A majority of these Indian immigrants grew up in the tradition of Sanatana Dharma, commonly called the Hindu religion. As they settled in a newly adopted country and their children grew up in the non-Hindu-majority American society, they perceived a great need to preserve and propagate their own Hindu identity to the next generation. Many Hindu temples were built, and purohitas (priests) trained in India were brought in to properly observe temple traditions. As of 2010, there were approximately 600+ Hindu temples and institutions in North America. The Indian purohitas came well trained in performing the daily temple rituals, as well as conducting the samskaras for the devotees, such as upanayana (sacred thread ceremony) and vivaha (wedding). Purohitas generally do not deliver a sermon to a congregation, as in the traditions of some other religions.
As Hindu young adults in North America reached the age when marriages are usually performed, it was natural for them and their parents to wish for a proper Hindu wedding ceremony. Even in Hindu/non-Hindu unions, the desire for a Hindu ceremony is strong on the part of Hindu parents, as well as second-generation Hindu young men and women in North America. Although a number of books are available on the topic of Hindu wedding social customs, we felt a need for a book in English specifically geared toward meeting the multifaceted requirements of the diaspora, as well as Hindus in India who follow the "Don't ask, don't tell, just do!" practice when it comes to performing symbolically rich rituals.
Differing social customs are followed in a vivaha samskara depending on the region (within India) of family origin. This first edition of the book does not list or delve into the region-specific practices and rituals associated with Hindu weddings. Our intention is to focus on the Vedic roots of the essential steps in a vivaha samskara and to sustain a common Hindu identity. Although Vivaha Samskara is a result of the needs of North American Hindus, it is intended for all Hindus anywhere in the world. Our key objectives are as follows.

Educating Young Hindus

The Hindu wedding ceremony comes to us from the Rig Veda, the most sacred book of the Hindus. It is written in the archaic version of what eventually became the Indian classical language Sanskrit (Sausk(R)ta). One of the important duties of the purohita is to ensure that the couple getting married understands the steps in the ceremony. Most people have not studied the Sanskrit language, making it difficult for the couple to follow the ceremony. The English-language skills of the purohitas from India at present may not be adequate to explain the symbolism of the rituals to couples whose mother tongue is essentially English. This will change over time. The foremost purpose of this book is to educate and empower Hindu young adults entering the married stage of life. The couple should be aware of the meaning of the samskaras and the sublime ideals enshrined in them.

A Guide for Bride, Groom and Parents in the Diaspora

The generation of Hindus who immigrated to North America in the 1960s and 1970s generally had their own weddings performed in the traditional Hindu Vedic way, in India in most cases. It is not a common practice for purohitas in India to explain the symbolism of the steps to the couple or the attendees. Second-generation Hindus in North America are curious about their roots and heritage, but they may not get enough information from their own elders. Therefore, the second purpose of the book is to provide a reference source to the bride, the groom and their parents as they prepare for their wedding.

Vedic Hindu Vivaha Procedural Adaptation

Hindu Dharma rituals have evolved over several millennia. The third purpose of this book is to provide a Vedic Hindu vivaha vidhi (marriage procedure) with a few adaptations to reflect contemporary reality. The young generation of North American Hindus have generally been born and brought up in North America. Their identification with the region of family origin in India is much weaker than that of their parents, who are mostly first-generation immigrants. Therefore, this book promotes a common Hindu identity regardless of the family's regional origin.
The traditional Vedic Brahma Vivaha ceremony does not include a step wherein the bride and the groom state their acceptance of each other as life partners. It is presumed to have been done. The reality in the life of 21st-century Hindus in North America is that the bride and groom themselves may choose each other, with their parents' consent or with relatively minimal parental involvement. We have added a mutual-consent step to the traditional ceremony.
In the traditional Vedic sapta-pada (rite of seven steps), the groom expresses the couple's wishes for their married life. This book provides an alternative set of verses for sapta-pada wherein the bride and groom express their shared prayers and aspirations.

An English Reference for Purohitas

The Indian-trained purohitas bring thousands of years of Hindu ritual practices to the ceremony. They rightfully follow the shastras and traditions they learned. Their contribution to the sustenance of Hindu Dharma and to the creation of North American Hindus' unique identity is enormous. The ancestral lineage of the purohita, the tradition he belongs to and the region he comes from all impact the way he conducts the vivaha samskara. It is not the intention of this book to suggest any alterations in the practices of the properly trained purohita. As they gain experience in conducting weddings in North America, they may adapt to contemporary situations. This book is intended to assist purohitas in their meetings and communications with the couple and their parents.
Although the large cities of North America now have established Hindu temples with trained purohitas, there are many small towns where a properly qualified purohita may not be available to perform the wedding ceremony. Using this book, a practicing Hindu with fundamental knowledge of Hindu dharma, a strong desire to sustain it, familiarity with our ritual practices, sufficient knowledge of Sanskrit and the ability to properly pronounce Sanskrit words should be able to conduct the ceremony. The acting purohita is encouraged to ask the couple and their elders to read this book prior to the meetings in which they will decide the details of their ceremony.
In a Hindu wedding ceremony, the attendees have two important roles: they are observant eyewitnesses to the bride's and groom's commitments to each other and the couple's commitment to society, and they bless the couple to sanctify the union.

Hindu/non-Hindu Interfaith Marriages

As the 21st century dawns in North America, it is not uncommon for a young Hindu adult to choose a non-Hindu spouse. Such interfaith couples face many divisive issues related to the differences in their religious beliefs, especially if the non-Hindu religion is essentially exclusivist in its central tenet. The fifth purpose of the book is to ensure that a Hindu contemplating marrying a non-Hindu addresses potential differences prior to getting married so that these issues do not become festering conflicts with negative effects on harmonious marital relationship.

Contents of the Book

1.  A complete Vedic Hindu Brahma vivaha liturgy in Sanskrit with English transliteration and translation. It constitutes a step-by-step guide to each aspect of the wedding.
2.  Two modifications for contemporary relevance: mutual consent and joint seven-step pronouncements.
3.  Explanation of the meaning of Hindu rituals.
4.  A discussion of Hindu/non-Hindu interfaith marriage issues.
5.  A complete ceremony for a non-Hindu to become a Hindu.
161 pages, 6"x9", paperback, isbn 978-0-9793501-3-9, $12
To purchase the book, visit: www.hindu-wedding.org
HMEC is an initiative of the World Hindu Council of America (VHPA).

Steps of the Vivaha Samskara

Here we excerpt the detailed wedding procedures found in Vivaha Samskara. The book includes more complete explanations and instructions and provides all the mantras in Sanskrit which our summary gives in English.

Start of the Ceremony

After an invocation prayer, the purohita makes an opening statement to briefly explain the ceremony and the attendees' role therein. The bride's elders arrive at the mandapa (a pavilion with four pillars and a cloth canopy) and wait for the arrival of the groom's party. Although weddings generally take place in a public facility nowadays, such as a hotel ballroom, it is deemed to take place at the bride's elders' home. Therefore, they arrive first to be the hosts of the event. The groom's elders then arrive and are welcomed by the bride's elders. The two families stand together to await the groom.

Arrival of the Groom

The groom arrives to the accompaniment of music and is formally welcomed by the bride's elders. A part of the welcoming ritual involves a puja to the groom, with offerings of a seat, water for washing feet and a mixture of honey and yogurt. The groom is then escorted to his seat on the right side (attendees' perspective) of the stage. Traditionally, the arrival of the groom and his party to the bride's village took place at least one day prior to the wedding. Such an arrival with fanfare was a method of announcing that the wedding is scheduled to take place. Anyone with an objection to the union was expected to contact the elders of the bride or groom. Gifts may be presented to the groom at this time.

Arrival of the Bride

The bride arrives, accompanied by music and fanfare. She takes her seat on the stage on the left side. It is customary in most parts of India for the maternal uncle to escort the bride to the wedding venue. Nowadays it is recommended that the bride choose as her escort(s) the elder(s) emotionally closest to her; parents in most cases. The groom's elders perform a puja to the bride. Gifts may be presented to her at this time.

Invocation to Lord Ganesha

At the beginning of any Hindu religious ceremony, Lord Ganesha's blessings are sought, as He is the remover of all obstacles. This puja is performed by both sets of elders. In this step the bride's elders and the groom's elders request the attendees to collectively express the desire that the day and time be meritorious and auspicious for the samskara.
A statement of intent (sankalpa) is made by the elders and the couple that they are about to perform a wedding ceremony. It is customary to identify the day (according to the Hindu calendar system), names of the persons performing the ceremony, the lineages of the bride and groom and the location where the ceremony is being held.
The announcement of the gotra (clan-lineage) is particularly noteworthy. In Hindu Dharma, "sagotra vivaha," i.e., the bride and groom belonging to the same gotra, is forbidden. The announcement of both gotras informs the attendees that the bride and groom belong to different gotras.
Tying String Around Wrists
The bride and groom each tie a cord around the other's wrist symbolizing their commitment to perform the ceremony, their pledge to provide mutual protection and their prayers for good health.

Pledge of Mutual Consent

This ceremonial step allows the couple to announce their mutual consent. Each one states that she/he has made a mature and wise decision to accept the other as spouse to discharge the duties of the householder stage of life. This step is not a part of the traditional Brahma vivaha. It was added in this book to reflect the contemporary reality for many North American Hindu young adults that the bride and groom choose each other as life partners.
A pebble soaked in water, a niranjana, a tulasi leaf, darbha grass, flowers and akshata (unbroken grains of rice, colored) should be placed in a copper tray. The groom and the bride hold this tray in their hands and say the following three times in the presence of all the attendees.
Groom:"My fair lady, I have chosen you as my wife in the same way that Shantanu chose Ganga or Yayati chose Sharmishtha. May the sages, the sacred fire, God Varuna and all other Deities, the Sun, the Moon and the Earth give their consent to our union, and may they bless our union."
Bride: "I have reached the age of majority, and I am perfectly capable of making decisions about my career and life. I thoughtfully and joyfully choose you as my husband of my own free will. May the sages, the sacred fire, God Varuna and all other Deities, the Sun, the Moon and the Earth give their consent to our union, and may they bless our union."
Now the bride asks the groom three times to take an oath, and the groom takes that oath three times. Bride: "Promise me that you will not transgress my bounds while you pursue religious duties, acquire wealth and seek the fulfillment of earthly desires!"
Groom: "In the pursuit of my religious duties, acquisition of wealth and fulfillment of earthly desires I shall not transgress your bounds."

Giving Away the Bride, Kanya Danam

In this step, the bride's mother pours a small stream of holy water from the kalasha (water vessel) onto the bride's father's palm, which then flows to the groom's palm and finally to the bride's palm. This water stream is collected by the groom's mother in a copper plate. The symbolism here is that the bride is being entrusted to the groom and that he is now responsible for her protection, with full approval of the parents of the groom and the bride.
The groom's response to the bride's parents after accepting her as his life partner is poetic and noteworthy. He raises a rhetorical question, "Who is the giver and who is the receiver?" He then goes on to provide the answer (paraphrase): "You and I are merely instruments in the hands of Ishvara. It was the wish of Ishvara that brought us together. I accept her with love, just as the parched earth at the end of summer eagerly accepts the first showers of monsoon."
One important part of this step is the advice given to the groom by the bride's father: "Do not transgress her as you pursue your duties, acquire wealth and seek fulfillment of your earthly desires." The groom repeats three times that he will not do that.
The act of gifting one's daughter represents the fulfillment of the parents' obligation or debt to their ancestors. The perpetuation of society through progeny is considered one of the most important duties of a householder. This act of entrusting the daughter to her husband is done for the sustenance of society through procreation.

Eight Auspicious Verses

The bride and groom stand [or sit] facing each other, each holding a fresh flower garland. A cloth curtain is held between them so that they cannot see each other's faces. The curtain symbolizes their separate identities prior to getting married.
Eight auspicious verses (mangalashtakam) are sung by the purohita and/or family members to invoke blessings of God, rivers, etc. At the end of each verse, the purohita and invited guests collectively advise the couple "Shubha mangalam. Svadhana." "Svadhana" means attention, and "shubha mangalam" means auspicious. The invited guests are advising the couple to pay keen attention to the commitments they are making to each other and to society on this auspicious occasion. Out of the eight verses traditionally recited, some may be specifically composed for the couple incorporating their names in the lyrics. Some are recited by relatives, such as aunts, uncles, siblings and cousins. Once the curtain is removed, the bride garlands the groom, then the groom garlands the bride. The removal of the curtain symbolizes that two lives are becoming one and there will be no secrets between them. This is one of the most important commitments the bride and groom make to each other.

Expectations for Married Life

As the bride and groom stand or sit facing each other, they express their wishes for life. One expresses a wish and the other responds by saying, "Let it be so; I will do all I can to make it so." The bride and groom alternate. Each time, after the promise is made, one sprinkles akshata over the other's head. The bride and groom are committing to work together in their married life to fulfill their duties in the following six areas: prosperity, religious duties, fame, duties towards the society, to children, and success in all endeavors.

Tying the Sacred Necklace

The bride's mother presents the bride's necklace, called mangala sutra, literally "auspicious thread." It is sanctified by the purohita through a brief puja. The groom then places it on the bride, while reciting, "I place this mangala sutra around your neck as a symbol of our good fortune, love and friendship." Nowadays most (not all) Hindus use a gold necklace with black and gold beads. Socially it serves as a symbol of a Hindu woman's married status.

Applying Kumkum to the Bride's Forehead

The groom then applies a red dot on the bride's forehead and red kumkum powder in the part of her hair as a symbol of his commitment to protect her in all circumstances. These are well known symbols of her marriage status. While applying the kumkum, he recites this mantra: "May this tilaka of sindura forever nourish your status and esteem, just as the orb of the early morning sun enhances the beauty and glory of the Eastern skies."

Placing a Ring on the Groom's Finger

This is a Western custom adopted by Hindus in North America and elsewhere. It is not an essential part of the traditional ceremony. Bride: "I place this ring on your finger as a symbol of our love. Keep it safe and secure on your finger, and keep me safe and secure in your heart."

Tying the Knot

The purohita now instructs and guides the groom and the bride in performance of a Ganesha puja in which five betel nuts, dried roots of turmeric and some laddus are placed before the Deity. The purohita recites: "Lord Sri Ganesha, your physical stature is large. You shine with the brilliance of millions of Suns. Ignorant people do not know your real nature. Kindly remove all the obstacles in my undertakings." After the puja, the groom's stole and the end of the bride's sari are tied together, with the sanctified betel nuts inside the knot. The knot is not to be undone until the ceremony is over. The image of the bride and groom circumambulating Agni (fire), thus tied together, is iconic for Hindu weddings, representing a bond for life.

Acceptance of Hand in Marriage

The groom accepts the bride's hand in marriage while saying, "The Deities Bhaga, Aryama, Savitri and Indra have brought you to me so that we may together follow the difficult path of grihastha ashrama. I take your hand in my hand so we may receive good fortune. May we live together well into ripe old age" (Rig Veda 10.85.36).

Seeking Agni's Blessing through Homa

In Vedic times it was customary to perform an Agni puja (sacred fire worship, also called homa) every day. The couple's performing this ritual for the first time after getting married signifies their entry into grihastha ashrama (the householder stage of life). The groom recites, "Having accepted this bride as my wife, I will perform this vivaha homa in order to successfully and firmly establish her status as the wife and to establish the sacred fire in our household." The bride sits on the left side of the groom and rests her right hand on the groom's wrist as an indication of her participation in this vivaha homa.
The groom recites a series of Vedic mantras. Each time "svaha" is uttered at a verse's end, he pours a spoonful of ghee into the sacred fire, which burns in the homa-kunda (a small square pit holding the ritual fire, fueled by small pieces of dried wood). The couple is seeking Agni's blessings for protection, purity, illumination of minds and a smooth relationship.

Circumambulating the Fire & Ascending the Stone

The groom places two fistfuls of popped grain and two spoonfuls of ghee in the bride's hands. Then he places one hand beneath and one hand over the bride's hands. The groom recites: "Aum! By making the offerings to Agni, this girl has worshiped God Aryama. May Aryama free this girl from attachment to her parents' home and family, and not from an attachment to our home and our family. Svaha!" The bride and the groom then together offer the grain into to the fire.
The bride and groom now walk clockwise around the sacred fire holding a pitcher of holy water and homa utensils. The groom holds the bride's right hand and walks slightly ahead of her. At the end of the circumambulation she places her foot on a stone, and the groom expresses his wish that she become as strong as the stone she is standing on to form a strong household and face any adversity that may lie ahead in life.
These actions (offering puffed grains, walking around the fire and standing on the rock) are repeated two more times. In the first round, the Vedic Deity Aryama is invoked in the form of Agni. In the second round, Varuna is invoked, and in the third, Pushana is worshiped. During each round, the groom recites this verse from the Grihya Sutras: "I am indeed the Prana. You are also the Prana. I am the Sky, and you are the Earth. I am a verse of Sama Veda, and you are a verse of Rig Veda. Let us be married. Let us have children. Let us endear ourselves to each other. With love and affection for each other, and with minds acting in unison, let us live a long and happy life of 100 years." Finally, a fourth oblation is made to Prajapati, without circumambulating.

The Rite of Seven Steps

The purohita prepares seven small mounds of rice in a line for the bride and groom to step on. The bride and groom, standing next to each other, their stoles still tied in a knot, step on the mounds as instructed by the purohita.
This is one of the most important parts of the ceremony. According to the 1956 Hindu Marriage Act of India, the circumambulations around Agni and the seven-step ceremony are recognized as the essence of a Hindu wedding. The sentiments expressed here provide the essence of the wife's role in the marriage. In the traditional Brahma vivaha, the groom addresses the bride and expresses seven wishes for their married life. After each statement he repeats, "Become one with me in thought and action. May we be blessed with many children and may they enjoy a long life."
1.  Take this first step for the abundance of nourishment in life.
2.  Take this second step for strength in life.
3.  Take this third step for prosperity in life.
4.  Take this fourth step for the fulfillment of all earthly desires.
5.  Take this fifth step for procreation.
6.  Take this sixth step for the enjoyment of the various seasons of life.
7.  Take this seventh step for a lifelong friendship.
Groom: "Now that we have taken these seven steps together, we will be inseparable friends through the journey of life. May Ishvara give us life long enough to watch our many children and grandchildren grow and prosper."
Rite of Seven Steps, Alternative Form with Joint Recitation
In the traditional rite of seven steps, the bride does not have the opportunity to express her wishes. In order to emphasize the complementary nature of the husband-wife relationship, Vivaha Samskara provides verses to be jointly recited. These joint expressions, stated after an opening verse expressing a wish for everlasting love, make the rite of seven steps contemporary.
Bride and groom together: "O Vaishvanara Agni, we are taking seven steps together to begin our united journey of life. May our love and affection for each other keep growing the way a river keeps swelling in the rainy season." Then they together recite the following seven prayers. Prior to the first prayer, the groom says, "O Mistress of my heart! This is my first step with you." And the bride says, "O Lord of my heart! This is my first step with you." Together: "May we fulfill our duties with honor and become worthy of merit." The groom and bride exchange similar complimentary verses before each step.
1.  May we fulfill our duties with honor and become worthy of merit.
2.  May our home always be filled with wealth and sustenance.
3.  May we know all the joys that life has to offer.
4.  May our home be blessed with children and grandchildren.
5.  May our life together be peaceful & mutually nourishing.
6.  May our deeds bring pride to our families.
7.  May our two hearts beat as one.
After the final step, the groom and bride repeat together: "Since we have taken these ceremonial seven steps together, our minds have become one. May we shine like the moon and the moonlight."
Blessings by the Purohita
Now the bride and groom stand facing each other, holding each other's hands and their foreheads touching. The purohita sprinkles holy water on them and intones the following: "May you be blessed with prosperity, power, health, plenty of food, cattle, many children and a long life of 100 years. Let there be peace. Let there be nourishment. Let there be happiness."
Meditating on Dhruva, Arundhati & Saptarishi
In this part of the ceremony, the groom and bride recite together with eyes closed: "We hold Dhruva [the pole star], Arundhati and Saptarishi [two constellations] dear to our heart. We bow down to them and pray to receive their blessings. They are the ideals of steadfastness and fidelity to all people on this Earth."
Final Salutations
The newly married couple should now bow down to their parents, the purohita and all the elders in attendance and together ask for their blessings in these words: "Respected elders, parents and gurus, kindly accept the salutations from us, the newly married couple. You all attended this samskara out of your love and affection for us. We are eternally grateful to you for that. We pray to you to once again extend your best wishes to us."
The purohita recites a verse of blessing, and all the attendees follow him in unison: "May all be well with you. As long as the sacred river Jahnavi (Ganga) flows on this Earth, and as long as the Sun, protector of all beings, shines in the sky, may you live happily with your daughters, sons and grandchildren. And may your life be filled with beauty, grace and happiness. May all be well."

Weddings Logistics

From Chapter Five of Vivaha Samskara
A wedding in a hindu family is one of the most joyous events and is celebrated with gusto. Parents are generally deeply involved in organizing and paying for the event, because traditionally it has been the parents' responsibility to conduct a proper wedding. It can be a multi-day, lavish event with guests normally ranging between 200 and 500. The events may include:
  • Mehendi/Sangita/Garba: Also known as the "henna and music" party. Although Garba folk dances originated in Gujarat, they have become common among many non-Gujarati communities as well.
  • Pre-Wedding Puja: Worship to seek blessings prior to the main event. This can be a small, private, family affair. The brides from some communities perform a rite called Gauri-Hara puja just prior to the beginning of the main ceremony. A trained purohita can provide guidance in these matters.
  • Wedding Ceremony: The main ceremony.
  • Reception: Besides dinner and dancing, an entertainment program is generally presented by amateur artists who are friends and family.
Elders: Apart from the bride and groom, the most common parties involved in the ceremony will be the parents of the couple. It is possible that one or both of the parents may not participate due to a variety of reasons, such as physical inability, death of one/both parents or unwillingness to participate. In such situations, the bride/groom should select someone she/he is emotionally close to, such as an uncle/aunt. The term elders is used generically in Vivaha Samskara. The purohita should customize the steps accordingly.
Expenses: Some communities have the tradition of the bride's parents bearing all the wedding related expenses. These days it is more customary for the two sides to contribute equitably. In an interfaith marriage, the issue of expense sharing may be more complicated. It is recommended that open discussions be held early on to resolve these issues.
Muhurta: The auspicious day and time chosen for the wedding is called muhurta. It is traditionally chosen by consulting the purohita and in accordance with the Hindu panchanga (calendar). Many times there could be a clash between practical considerations, such as availability of a venue, and the dates considered auspicious.
Venue Choice: Unlike Christian churches, Hindu temples will generally not conduct a wedding ceremony in the main temple itself. An adjacent hall may be used. Most popular choices for Hindu weddings are wedding halls or hotel ballroom facilities. Sometimes an outdoor wedding is desired. Weather plays a major role in the success or chaos of an outdoor wedding. An indoor ceremony is always easier to manage. A Hindu wedding does require the use of a ceremonial fire. As the hospitality industry in the diaspora gets more exposed to the use of a small ritual fire in Hindu weddings, it is becoming more common that the facility management will allow the use of fire. It is essential to check on this prior to engaging the facility.
Ceremony Format: The wedding ceremony is what makes the event special. The rest of the celebration is a party! So, all steps that will be included should be decided early on, especially if it is going to be an interfaith wedding. Sometimes additional social customs are woven into the procedures. It is important that the purohita knows about these steps and how to incorporate them along with the Vedic steps.
Stage and Mandapa: The canopy under which the ceremony is performed, called mandapa, should have four pillars, according to the shastras. The mandapa should be at least 12 feet square and set on a stage which is at least 18 inches off the ground. The minimum recommended size of the stage is 24 feet wide and 12 feet deep. Ideally the mandapa should face east. Invited guests should be seated in two sections with an aisle clear in the middle for the arrival and departure of the bride, groom and their families. The stage should be covered in white cloth to create a pure, clean and auspicious space. All participants stepping on to the stage are required to remove footwear.
Audio-Video Recording: The photographers and videographers should not unduly interfere in the proceedings. Care should be taken to instruct them well, especially if they are not familiar with the Hindu wedding steps. The attending guests should have a clear view of proceedings. Sometimes this is achieved by having a live video display on a large screen.
Music: During the ceremony, the presentation of appropriate music creates a serene atmosphere. The sound-system control person should coordinate the presentation of music with the purohita. Shehnai music is traditionally associated with Hindu weddings. There are many variations in the choice of music, depending on the region of India the families hail from. It is not uncommon to have live musicians perform.
Dress Code: The bride and groom's region of origin in India will greatly influence the style and color of attire. The purohita should wear simple attire worn by purohitas in India, such as a white dhoti and white/beige silk kurta. In the case of an interfaith wedding, non-Hindu participants may require assistance in selecting and wearing Indian attire.
Review of Logistics: Besides the bride and groom, there are many individuals involved in a Hindu wedding ceremony, e.g., parents, siblings, uncles and aunties. Each must be informed and understand their role in the ceremony and be ready to perform it when required. This is not the same as a rehearsal in a Christian wedding. The purohita does not rehearse the ceremony prior to the actual wedding.
Extra care should be taken in case of fusion weddings, as the non-Hindus involved may not be able to follow the purohita's instructions well. Another important item to attend to is the collection of all required materials for the ceremony. The purohita, in the initial meeting, should supply a list of items required. Most wedding materials are now available in the West.




From the Agamas

How Grace Descends as the Guru

Siva bestows blessings when maya fades and karmas are balanced

 

The following text is a translation of verses 36 to 48 of Chapter Four of Paushkara Agama, "On the Nature of the Bound Soul." The topic is the readiness of the soul for initiation by the guru. In Saiva Siddhanta, there are three theological components: pati, pasu and pasa, literally, master, cow and tether; esoterically, God, soul and world. Pasa or mala ("impurity") limits or binds the soul and is of three kinds: anava, sense of ego; karma, results of action; and maya, relative reality. As a soul matures, it frees itself first from maya, then karma and finally anava.



When all of the karmas of the soul, both good and bad, become equal, then Sivasakti destroys them. Thereafter, no karma is left to yield its fruit. At this stage, the soul enjoys the state of vijnanakevala (freedom from karma and maya). (Some deem this to be liberation.)
Through such cessation of all karmas, there occurs the maturation of anava mala, with which karma operates as a cooperating bond. At this time, Sivashakti, the awakening and enlightening power whose nature is to bestow grace upon all souls, descends on the soul whose mala has matured and is ripe for removal.
As soon as Shakti descends, the potency of mala, which keeps the soul in the lower planes of maya characterized by the repeated occurrence of birth and death, is removed. Then the person becomes indifferent to worldly existence. A sense of deep detachment dawns within him toward worldly pleasures and the transmigratory process that leads to the ocean of miseries. An intense desire to attain the lotus feet of Siva quickly unfolds, and he begins to insist, "When shall I see my Lord Siva? When shall I be relieved from the bondage? Which preceptor is there who could enable me see my Lord?"
Through His divine look, brimming with compassion, Lord Siva bestows His grace upon this mature soul that has become disenchanted with worldly existence. Considering the fitness of the soul, Siva bestows His grace instantly. Whichever soul it may be, whatever be its caste or other distinctions, Lord Siva purifies that soul through His immediate presence in the form of a guru.
The potency of anava mala, which veils the innate and essential nature of the soul, is set into a phase of decay by a specific form of grace that is actually Lord Siva's Shakti, called shaktipata. Siva causes a humility of spirit in the soul that has become fit enough to be favored, and a compassionate feeling in the mind of the preceptor. The resulting intimate communion between the blessed one and the blessing one is very rare and hard to come by.
The guru should discern that shaktipata has occurred within the disciple by watching for certain tendencies and behavioral attitudes the disciple will exhibit with uninterrupted zeal. Diksha (initiation) should only be performed for the disciple who has been purified by shaktipata. The siva-dharmas (characteristic proclivities of the mind deeply intent on the path of Siva) as instructed by the guru, as expounded in the Agamas, as explained in the other scriptures, such as the Vedas, and as expressed spontaneously by the disciple--all these are to be observed and analyzed well before giving diksha.
Bestowing diksha, which is basically my (Siva's) command, to a person who is bereft of devotional love, who is not purified with samaya diksha (initiation to the mantra Namasivaya) and vishesha diksha (initiation to perform daily Siva worship), who is cruel and hard-hearted toward living beings, who is bereft of disaffection for worldly existence, who has abandoned austere virtues recommended for his stage, is tantamount to an act of killing. To this effect, there is also the command of the Shakti of the Supreme Ishvara. Diksha severs the constricting bonds from the soul and allows the powers of all-knowing and all-doing, which had remained concealed and inoperative, to manifest in the soul.
(Dr. S. P. Sabharathnam Sivacharyar, of the Adisaiva priest lineage, is an expert in ancient Tamil and Sanskrit, specializing in the Vedas, Agamas and Shilpa Shastras. This excerpt is from his recent translation of the Paushkara Agama.)




Quotes and Quips


Whoever knows It as 'I am Brahman' becomes the universe. Brihadaranyaka Upanishad (1.4.10)


Truthfulness alone constitutes the spiritual discipline of the kali yuga. If a man clings tenaciously to Truth, he ultimately realizes God. Without this regard for Truth, one gradually loses everything. Sri Ramakrishna Paramahansa (1836-1886)
Himself will create, Himself will protect, Himself will annihilate, Himself will obscure. Having done these, He will bestow liberation, pervading and ruling all. Tirumular, Saiva rishi, author of the Tirumantiram
No one outside us can harm us. It is only we who have the power to harm ourselves by our choices. Dada Vaswani, leader of Sadhu Vaswani Mission
All the powers in the universe are already ours. It is we who have put our hands before our eyes and cry that it is dark. Swami Vivekananda, (1863-1902) founder Ramakrishna Mission
The mind cannot know what is beyond itself; but the mind is known by what is beyond, that essence of timelessness and spacelessness which makes everything perceivable, yet itself is beyond perception. Nisargadatta Maharaj (1897-1981), Hindu sage
I shall not make my body a tomb for other animals. Leonardo da Vinci (1452--1519), Italian polimath, renaissance luminary, a vegetarian
A mountain is composed of tiny grains of earth. The ocean is made up of tiny drops of water. Even so, life is but an endless series of little details, actions, speeches and thoughts, the consequences of even the least of them is far-reaching. Swami Sivananda, (1887-1963) founder of the Divine Life Society
The outer worship is approaching God properly, presenting ourselves acceptably. It is to offer our love, our adoration and then to speak out our prayer, our petition. The inner worship is to enjoy God's presence and not rush away, to stay, to sit, to meditate awhile and bask in the shakti, endeavoring to realize the Self within. Satguru Sivaya Subramuniyaswami (1927-2001), founder of Hinduism Today

Did You Know?

A Plant-Based Diet

Perhaps they want to reduce their risk of heart disease, cancer and a long list of malaises, or just feel better. Perhaps they have read the recent U.N. study which said eating less meat is better for the planet; or maybe all those yoga poses have led to awareness of an all-pervasive God and the sacred concept of ahimsa. More and more people are finding excellent, and numerous, reasons to start eating their vegetables.
The newly named "plant-based diet" emphasizes the eating of vegetables of all kinds, specially over refined grains, making for meals that are colorful, healthy and fresh. In the US, though the population is trending toward vegetarianism, many are not using the v-word. It makes sense for purists--after all, if you are eating chickens once a week, you are not technically a vegetarian, and many Americans are choosing to take steps toward vegetarianism without fully committing to it. Hence, terms like flexitarian, for those who are vegetarians most of the time, or pescatarian for people who eat plants, dairy and fish. The vegetarian epithet is known to often evoke a negative reaction among meat eaters, making some new labels more acceptable alternatives. Actually, the English word vegetarian is a relatively modern, dating from the mid-1800s. Those who abstained from dead animals used to call their diet "Pythagorean," after the Greek philosopher who first advocated the practice in the Western world.
In some cases there is good reason for another name. When told by their doctors how much they could prolong their life expectancy by becoming vegetarians, patients--including open-heart surgery survivors--would stop eating animals and dramatically increase the intake of white flour, white rice and bad fat. That diet is a recipe for further ill health.
Famous chefs like Alice Waters have embraced flexitarianism. Meatless Mondays have caught on in influential, trendy circles. Mark Bittman, the New York Times celebrated food critic, wrote about how reducing your meat intake equates to swapping your gas-guzzling SUV for a Prius. The most influential and articulate advocate of this nutritional shift may be author Michael Pollan, whose motto is: "Eat food. Not too much. Mostly plants."
America is in love with the idea. From there to delicious vegetable curries is just a small step.

Steve Jobs

A Genius Who Discovered His Intuition in India

When different cultures meet, a creative spark emerges, ready to be captured by those flexible enough to bring together the best of two worlds, geniuses like Steve Jobs, Apple's founder who passed away in 2011. Though Jobs was loosely affiliated with Zen Buddhism later in life, Hinduism and India were fundamental in forging his views of the world.
A nonconformist influenced by the romantic 1960s, wearing long hair, Jobs' dream was to visit India, inspired by his friend Robert Friedland who had just studied with Neem Karoli Baba. Arriving in Delhi in April 1974, he fell sick for days. After recovering Jobs headed to Haridwar, where a Kumbha Mela took him by surprise: "There were holy men all around, people riding elephants, you name it." But when Jobs arrived at Neem Karoli Baba's ashram, the guru had just passed away. Jobs stayed in a room, sleeping on the floor, where he found a forgotten copy of Paramhansa Yogananda's Autobiography of a Yogi--a book he would reread every year, the only one Jobs ever downloaded to his iPad 2.
Having missed the chance to see Neem Karoli Baba, Steve wandered. A peculiar incident, perhaps an initiation, marked his trip: "I was walking around in the Himalayas and I stumbled onto this religious festival. There was a baba who was the holy man of this particular festival, with his large group of followers. I could smell good food. I hadn't been fortunate enough to smell good food for a long time, so I wandered up to pay my respects and eat some lunch. For some reason, this baba, upon seeing me sitting there eating, immediately walked over to me, sat down and burst out laughing. He didn't speak much English and I spoke a little Hindi, but he tried to carry on a conversation. Then he grabbed my arm and took me up this mountain trail. Here were hundreds of Indians who had traveled for thousands of miles to hang out with this guy for ten seconds and I stumble in for something to eat and he's dragging me up this mountain path. He laughed and laughed. We get to the top of this mountain and there's this little well and pond at the top of this mountain up in the Himalayas, and he dunks my head in the water and pulls out a razor from his pocket and starts to shave my head. I'm completely stunned. I'm still not sure why he did it."
Steve discovered intuition in India. "The most important thing that had struck me was that Western rational thought is not an innate human characteristic. The people in the Indian countryside don't use their intellect like we do, they use their intuition instead, and their intuition is far more developed than in the rest of the world. Intuition is a very powerful thing, more powerful than intellect, in my opinion. That's had a big impact on my work," Jobs later recalled to his biographer. "If you just sit and observe, you will see how restless your mind is. But over time it does calm, and when it does, there's room to hear more subtle things--that's when your intuition starts to blossom," he said.
After returning from India, Jobs and his friend Steve Wozniak founded Apple computer in his parents' garage. From there on, he changed the world.
Steve had two pictures of Neem Karoli Baba in his room when he died, 35 years after his India trip. His sister Mona Simpson wrote of his last conscious moments: "Before embarking, Steve looked at his sister Patty, then for a long time at his children, then at his life's partner, Laurene, and then over their shoulders past them. Then he spoke his final words:
"OH WOW. OH WOW. OH WOW."








 








Om Tat Sat
                                                        
(Continued...) 


(My humble salutations to Sadguru Sri Sivaya Subramuniyaswami ji, Satguru Bodhianatha Velayanswami ji, Hinduism Today for the collection)


(The Blog  is reverently for all the seekers of truth, lovers of wisdom and   to share the Hindu Dharma with others on the spiritual path and also this is purely  a non-commercial blog)

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