SANATANA DHARMA PART 54 KRAJARAM IRS 17624 18624
Upanayanagni Sthirata Nirnaya: It is essential that the Agni
initiated before ‘Medhaajanana’must last till the end of the Agni Karyaas
in the context of Upanayana. If there is any deficiency on this count, Agni
has to be revived for Punaraahutis.Out of the three principal aspects of
the Adya -yanaangas viz. Gayatri Upadesha-Pravachaniya Homa-Medha Janana
which are Agni-Oriented, any disturbance or termination to Agni be
rectified with Kati Sutra Dharana and other Manava Samskaara-Vakshaarana
but there might not be repetition of the stages of the Upanayana already
covered. Having thus rectified the deficiency of the Agni, the Vatu must
himself perform the ‘ Sayam Sandhya Karya’ and the Pravachaneeya Homa. If
unable to cook the Charu and arrya on the Karyas till Shravana he might
accept assistance from Brahmanas but the Homa must be performed by the
Brahmachari himself. The remaining Charu must be consumed by three
Brahnmanas.
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Vatu Vratas:
Kshouraadi varjyam ashneeyad Brahmachaari dina -trayam, Shayee
taadha schatur dhehni medhaa Jananamaacharet/ Yadwaa dwadasha raatram
–syaadabda vrata mathaapivaa/
(Brahmachari has to discard hair-cuts and shaving for three days and
eat only bland ‘Havishya’ which is the bland remainder of the Charu offered
to Agni in the homas without salt and pepper and sleep on the ground
without the comfort of a bed; on the fourth day he should have ‘Medhaa
Janana Vithi’ as per procedure prescribed or perform Kshama Vrata for
twelve nights failing with a year-long Vrata of dos and don’ts.
Mandapa Devatodwaasana: The suitable day for Mandapodwaasana would be
a Krama Dina after the ‘ Sthaapana Dina ‘or the inaugural first day of the
Mandapa or on its even day or the fifth or the seventh day. On this
occasion of Mandapodwasana day ie from Naandi Shraaddha till the Udvasana
of Mandapa Maatru Devataas, there should not be any Sapinda Darshana
Shraaddhaas, Kshaya Shraaddhaas, Mrita Din Shraaddhaas, cold water baths,
Apasavyas or Praaceenaatis of Yagnopa- veetaas in the Vamsha, Swadhaa
Smaranas, Nitya Shraaddhaas, Brahma Yagnaas, Vedaa -dhyayanas, crossing of
rivers or boundaries of the Villages or townships, Upavasa Vratas, and
Shraddha Bhojanas.Vaishwa Deva should not hear the Swadhaakara and Swadhaa
Shabdas on this day.
Eligibility Norms for Upanayana: Upanayana may be performed to any
of the Brahmana-Kshatriya-Vaishyaas even to the blind, hard-hearer, or any
boy with any kid of physical disability or the progeny of mentally
retarded. If a person who has no faculty of speech, he could certainly
perform Gayatri Japa as long as he could see, understand and think and so
on.
Punarupanayana: Non-performance of duties expected of a person as
per the duties presumed calls for Pratyavayana. Repeat of the Upanayana
Samskaara occurs on three counts : Pratyavaya or Prayaschitta of not
performing the duties expected; second eventuality of Punarupanayana is due
to the fact that the earlier one was done without performing the Jatakarma
nor prayaschitta karmas were not done on time or particular methods of
performing the earlier one were defective; the third reason was that
Punarupanayana was felt complimentary by Shrotriya for regular Veda dhyana
and to get the Brahmachari qualified as a full-fledged Vipra. The Rigvedis
and Yajurvedis defined separate ‘doshas’ or blemishes demanding
prayaschittha that necessitated Punarupanayana besides the obvious reason
of Veda dhyana. :
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12 V I V A H A P R A K AR A N A
Graha Maitri (Compatibility of Planets) :
Udvahetu Dwijo Bharyaam Savarnaam Lakshanaityu -taam, Avyangaangeem Soumya
naamneem Mrudvangeem cha Manoharaam/
(A Dwija needs to wed a woman of one’s own Varna with auspicious name,
attractive features, delicate physique, thoughtful mind and even
temperament.)
The woman of such ideal characteristics should be selected on
considerations of the past family background of the past eight generations
but also on the deliberations of Nakshatra- Graha reflections of the Kanya.
Briefly stated are the Adhipatis of the Twelve Rashis in which the Kanya’s
birth occurred; (today, we have come far off , from those village life
where compromises have to be taken in ,and perhaps that is why, 8 types of
marriages were devised then itself!)
In Mesha Rashi CHEVVAI is the Head; OTHER HEADS OF Rasis are
Vrishabha-Shukra, Mithuna -Budha, Karkataka-Chandra, Simha-Surya,
Kanya-Budha, Tula-Shukra, Vrischika-Mars chevvai, Dhanush-Brihaspati,
Makara-Shanaischara, Kumbha-Shanaischara and Meena-Brihaspati.
Now regarding the considerations of Shatru-Mitras:
To Surya, Brihaspati, Mangala and Chandra are Mitras/
friends; Shani and Shukra are Shatrus or Opponents but Budha is neutral;
To Chandra, Surya and Budha are Mitras while Mangala-Brihaspati,
Shukra and Shani are neutral and not Shatrus to Chandra;
To Mangala, Budha is Shatru while Surya , Brihaspati and Chandra
are Mitras, and Shani and Shukra are neutral.
To Budha, Surya and Shukra are Mitras but Chandra is Shatru while
Shani, Mangala and Brihaspati are neutral.
To Brihaspati, Surya, Mangal and Chandra are Mitras but Shukra and
Budha are Shatrus while Shani is neutral.
To Shukra, Shani and Budhas are Mitras but Surya and Chandra are Shatrus
while Mangala and Brihaspati are neutral.
To Shani, Shukra and Budha are Mitras but Mangal, Surya and Chandra are
Shatrus while Brihaspati is neutral.
Guna Vichara: If the Varan-Vadhu’s{ Boy and Girl} Rashis are the same and
thus also the Adhipatis, then it is stated that both of them enjoy the
maximum of Five Gunas or Features but if the Rashi Patis possess enmity or
neutrality then they are stated to possess Four Gunas; in the event of
neutrality then the couple possess three Gunas and if they neutralise
enmity and friendship they have one Guna out of Five. Indeed if both are
opponents to each other, their compatibility is negative and misplaced as
they suffer ‘Agunatwa’.
Gana Vichara: Persons born with the Nakshatras of Purva Phalguni,
Purvashaadha and Purva Bhadra, Uttara, Uttaraa shadha and Uttaraa bhadra,
Bharani, Rogini and Ardra are known as Manushya Ganas. Those born in
the Stars of Hasta, Revati, Punarvasu, Pushya, Sswati, Mrigasirsha,
Shravana, Ashwini and Anurtadha are called Deva Ganas. The rest of the
Nakshatras viz. Krittika, Asresha, Magha, Chitra, Vishakha, Jyeshtha, Moola
Dhanishtha and Shatabhisha are of Rakshasa Ganas. If the couple under
reference for compatibility have the similar Star Groups the marriage on
the count of Gunas is stated to be ideal and auspicious; the combination
of Deva and Manushya Ganas is of medium compatibility but Deva Rakshasa
Ganas are avoidable as they are mutually quarrelsome to the verge of being
enemies. Equally adverse are from Rakshasa-Manushya Guna types of weddings
and they are too preventable. Thus there would be perfect suitability
enjoying six of six Gunas if the couple are of the similar Ganas. The
combination of Vara Vadhus of Deva Manushya too yields six Gunas; the mix
of Manushya Deva Ganas of Vara-Kanya results in Five Gunas; Vara Rakshasa
and Kanya Deva Gana gives one Guna and both Vara and adhu are of Rakshasa
Gunas then there is no Guna and the wedding would be a failure in the
normal course.
Rashi Kutam: If the Janma rashis of the Vadu and Vara are in the second and
twelfth Rashis ie. Vrishabha and Meena, then the couple would suffer from
poverty;
in the ninth and fifth Rashis ie Ninth and Fifth Rashis ie.Dhanush and
Simha then the couple would be childless;
the seeventh, third, eleventh , fourth and Tenth Rashis, their family
life would be of happiness and fulfilment.
In case the birth Star is in different ‘Paadaas’then it would be
auspicious. If there is the same Raashi, then the wedlock would be highly
propitious. Rashi differences do not have any impact on the union.
Difference of Nakshatra and similarity of Rashis leads to happy results and
in such context, there is no need to assess Nadi-Gana and so on. But in
terms of Rashis, proposals of ‘Shashtaa-shtakaas’ or the sixth and eighth
must be abandoned. In terms of ‘Dwi-Dwadashi’ Rashis or the second and the
twelfth ones, the results might be of medium nature. The rest of Rashis are
worthy of consideration. In terms of Rashi-kuta , one could assess for
seven Gunas in the background of Graha Maitri or Planetary compatibility,
while in case of Dushta Kuta the assessment would be of four Gunas if Graha
Maitri permits. But ‘Padaikyatha’ or identity of ‘Paadaas’ yields no Gunas.
Naadi Vichaara: The Nakshatras viz. Ashwini, Ardra, Punarvasu, Uttara,
Hasta, Jyeshtha, Moola, Shatabhishak, and Purvaabhaadra constitute ‘
Prathama Naadi’;
Bharani, Mrigaseersha, Pushya, Purva Phalguni , Chitra, Anuradha,
Purvaashaadha, Dhanishtha and Uttara- bhadra form the Madhyama Naadi and
Krittika, Rohini, Asresha, Magha, Swaati,Vishakha, Uttaraashaadha,
Shravana and Revati are in the Charama Nadi or in th Last category.
If both the Vadhu Varas have the same Naadi, then the result could even
by Mrityu! Difference in Naadis enjoys the maximum of eight Gunas.
Vadhu Lakshanaas:
Yagnyavalkya Rishi stated that a bride should possess the following
features:
Ananya purvikaam Kantaamasapindaam yaviyasim, Arogineem
Bhratrumatimasamaaraasha gotrajaam/
( She should not have been wedded in the past, should be free from
incurable diseases, should have fraternal or friendly attributes, and
should not be of the same Gothra and Pravara; in other words she should not
have ‘ Purushaantara Sambandha’ which is seven folded viz. Manodatta or
already dedicated to another male by way of mind; Vaachaadataa or overcome
by his skills of speech;
Agni Pradakshina; who took the traditional Saptapadis or Seven Steps
around Agni as a significant part of the Traditional Wedding; sexual
contact; Garbhini already; and given birth to a child.
Asapinda Nirnaya: Sapindas are defined as those whose Pinda daana is done
together or whose ‘Moola Purusha’ is the same as distinguished from
Asapindas. In the context of Pinda pradaana, this act is performed to three
generations only ie. Pita, Pitamaha and Prapitamaha or Maata, Matamahi and
Pramatamahi; beyond these three generations and the fourth generation
elders are not eligible for Pinda Pradaana but upto the Sapta Purusha or
the seventh generation person is eligible for ‘Pinda lepa kanaas’or
morsels/ left overs of the Pinda sesha.
In other words, in the case of the Vara or the bridegroom-would be, the
seventh generation ancestor is the Moola Purusha and is the Sapinda /
‘lepa kana bhaksha’ and should on this analysis be forbidden for a marriage
with a girl whose ancestry is pegged or counted at the fifth generation
level only of the Vadhu;
the reason for the seventh generation on the boy’s side and the fifth
generation on the bride’s side is explained since the Pitru dwaara
Sambandha or the relationship on the Paternal Side is determined by the
seventh generation Moola Purusha who is of Vishnvaamsha while in the
wife’s side the Moola Stree happens to be Devi Gauri. Hence the
relationship of the Paternal side’s seventh generation and the bride’s
fifth generation of the maternal side are forbidden for a wedlock.
This has been explained as follows:
Panchamey Saptamey chaiva yeshaam Vaivaahiki kriya, Kriyaaparaa Apahitey
Patitaa Shudrataam gataah, Saptamaatpanchamaaddhheeman yah Kanyaa
mudwahe—ddwijah, Gurutalpeena vignayessa gotraam chaiva mudvahan/
(While this was the fundamental Rule, there have been several exceptions
with passage of times and as per Desha- Kula-Vamsha- Grama- Aachaaraas;
Manu Vachana states: Paitrushva seyeem bhagineem Swastreeyaam
Maaturevacha, Etaastistrustu bharyaardhey nopayaccheta buddhimaan/
(One is prohibited to marry off paternal aunt’s daughter, mother’s
brother’s daughter and mother’s sister’s daughter) but wedding mother’s
brother’s daughter has now become a practice! Like-wise exceptions are
permitted in many cases.
* Gotra / Pravara Lakshanas and broad classifications:
Basically,* speaking
the Progeny of Sapta Rishis viz. Vishwamitra, Jamadagni, Bharadwaja,
Gautama, Atri, Vasishtha, Kasyapa plus of Agastya is known as Gotra. But
keeping in view the saying
: Gotraanaantu Sahasraani Prayutaayarbudaani- cha/
Gotras are countless.
But major ones are classified in forty-nine categories based on the
availability of Pravaraas. Similar Gotras and Pravaras are considered as
deterrents some times. But there are instances of dis-similarity as there
could be Eka Pravara Saamya, or Dwi Pravara Samya too. However, the General
Ruling is only against the application of Eka Gotra but not so in Eka
Pravara.
Now the forty nine Gotras are as below: Bhrigu Ganaas are seven viz.
Vatsa, Bida, Aashtimshena, Vaatsyaa, Vatsapurodhisa, Baijamathita, Yaska,
Mitreyava, Vainya, and Shunakaas; Angirasa Ganaas are seventeen
viz.Aayasya, Shaaraddhata, Koumanda, Deergha Tamasa, Karenupaalaya, Vaama
Deva, Aoushnasa, Rahugana, Soma raajaka, Bruhadyuktha, Utathya, Raaghuva;
Atri Ganaas are six viz. Atreya, Gavishthara, Vaakbhuktaka, Mudgala,
Atithaya and Vaamarathya; Sumangala, Beejavaapa, Dhananjaya, Baleya;
Vishwamitra Ganaas are ten viz. Kushika, Lohita, Roukshaka, Kaamakaayana,
Aja, Kataa, Dhananjaya, Aghamarshana, Purana annd Indrakoushika.; Kashyapa
ganaas are three viz. Nidhruva, Rebha and Shandilya; Vasishtha Ganaas are
four viz.Vasishthaas, Kuninus, Upamanyus and Parasharas and Agastya Ganas
are four viz. Idhmavaaha, Saambhavaaha, Somavaaha,Yagnavaaha, Darbhavaaha,
Agastya, Purnimaasa, Himodaka, and Paanika.
It is possible there might be many more than this number. It is also
stated that Bhrigu Ganas are only seven since Vatsa and Bida Ganas were
merged into Jaamadagya ganas. In Vatsa Ganaas, there are some hundred two
plus differences noticed including Markandeyas and Maandokaas. Their
Pravara Rishis are five viz. Bhargava, Chyaavana, Aapnavaana, Auorva and
Jaamadagnya.
As regards, Angirasa Ganas, there are three kinds viz. Goutama,
Bhradwaja, Kevala Rishis. Gautama-Angirasas have ten Ganas. Among
Bharadwaajas and their four major Shakhaas ie. Bharadwaajas, Gargas, Rishis
and Kapis, Vivahas are dis approved. Bharadwaaja gotra bhedas are over
hundred sixty. Kevala- Angirasaas are six-folded viz. Haritasaas, Kutsas,
Kanwas, Radhitaras, Vishnu Vriddhaas and Mudgalaas.
Haarita Gotra bhedaas are as many as twenty two. Their Pravaraas are
Angirasa-Ambarisha- Youvanaashva. For Kutsas the Pravara is
Angirasa-Mandhata-Koutsa and so forth for the rest of the Rishis as afore
mentioned. Haritasa-Kutsa Gotra Vivahas are forbidden.
Atri Gotra bhedas are more than ninety-four and here again among
theAtri Ganas inter-Gotra weddings are not allowed since their Gotras and
Pravara are invariably identical.
Coming to Vishwamitra Ganaas, they are ten in number viz. Kushikaas,
Lohitaas, Roukshakaas, Kamakayanas, Ajas, Katis, Dhananjayas,
Aghamarshanas, Puranas, and Indra Koushikaas.
Kashyapas are of three types: Nidhravas, Rebhas, and Sandilaas. Mutual
weddings are forbidden in their cases
also.
*Bhrigu Ganas: *Vatsa: These have three alternative Pravasas viz:
Bhargava-Chyaavana-Aapavaana-Ourva-Jaamdagnya or Bhargava-
Ourva-Jaamadagnya or Bhargava-
Chyaavana-Apnavaana
Bida: Bhargava-Chyavana-Aapnavaana-Ourva-Vaida or
Bhargava-Ourva-Jamadgnya Aarshtimshena:
Bhargava-Chyaavana-Aapnavaana-Aarshtimshena-Anupa or
Bhargava-Aarshtimshena-Anupa
Vaatsya:
Bhargava-Chyaavana-Aapnavaana
Vatsapurodhasa: Bhargava-Chyavana-Aapnavaana-Vaatsya-Pourodhasa
Baijamathita: Bhargava-Chyaavana-Aapnavaana- Baija-Mathita Yastaka:
Bhargava-Vaitahavya-Saavetasa
Mitreyava: Bhargava-Vaadhyashwa-Daivodaasa or
Bhargava-Chyavana-Daivodaasa Vainya:
Bhargava-Vainya-Paartha
Shounaka: Three Pravaras viz. Shounaka or Gaartsamada or
Bhargava-Gaartsamada or Bhrgava-Shounhotra. Vedavishwa Bhargava-Veda
Vaishwa- Jyotisha Shaatharaamathara: Bhargava-Shaathara-Maathara (*Note:
Excepting Yatstaka, inter-marriages are allowed)*
*Aangirasa:*
Ayasya:
Angirasa-Aayasya-Goutama
Shaaraddhata:
Angirasa-Goutama-Sharadhata
Koumanda: Angirasa-Aotathya-Kaakshivata- Goutama-Koumanda or Angirasa-
Aoutathya-Goutama-Aoujisha-Kaakshivata or
Angirasa-Aouthya-Kaakshivata
Dirgha Tamasa: Angirasa-Aouthya-Kaakshivata-Goutama-Dirgha Tamasa or
Angirasa-Aouthya- Dirgha
Tamasa
Karenupaalaya:Angirasa-
Gautama-Karenupaalaya
Vaamadeva: Angirasa-Vaamadeya- Goutama or Angirasa-
Vaamadeva-Barhadyukta Aoushanasa: Angirasa- Goutama-
Aoushnasa
Rahugana: Angirasa-Raahugana-
Gouytama
Somaraajaka: Angiras-
Somarajya-Goutama
Bruhudhyuktha:
Angirasa-Bruhudhyuta-Goutama
Uthyaa: Angirasa-Aouthya-
Goutama
Raaghuva: Angirasa-
Raghuva-Goutama
(Note: Inter-Gotra marriages not allowed )
Bharadwaaja: Bharadwaaja:
Angirasa-Barhaspatya-Bharawaaja
Garga : Angirasa-Barhaspatya-Bhardwaja-Shounya-Gaargya or
Angirasa-Shounya-Gargya or Bharadwaja- Gargya-
Shounya
Ruksha: Angirasa-Barhaspatya-
Bharadwaja-Vaandana-Maatavachasa
Kapaya: Angirasa-Saamahavya-Aourukshaya or Angirasa-Aamahavya- Aourukshaya
Atmabhuva:
Angirasa-Bharadwaaja-Barhaspatya-Vara-Ammabhuva
(Note: Inter Gotra marriages not allowed)
Kevalaangirasa: Harithasa: Angirasa-Ambarisha-Youvanaashwa ; In place of
Angirasa, some Haritasa Gotras use Mandhata
too.
Kutsa: Angirasa- Mandhaatru-
Koutsa
Kanwa: Angirasa- Aajameedha-Kanva or Angirasa-
Ghoura-Kanwa Ratheetara:
Angirasa-Vairupa- Rathitara or Angirasa-Vairupa-Parshwadashwa or
Ashtaadamshtra-Parshwadash-Vairupa
Vishnu vriddha:Angirasa-
Pourukutsthya-Traasadaswa
Mudgula: Angirasa- Bhaamyashwa- Moudugalya or Angeras-Taarksya-Mougulya.
Note: in this case Paraspara Vivahas are allowed except in Haridasa and
Kutsa.
Atri:
Atreya: Atreya- Aarchanaanasa-Shyavaashwa
Gavishthara:Atreya-Aarchanaanasa-Gavishthara or
Atreya-Gavishthara-Pourvaathita Vaakbhuktaka:
Atreya- Archanaanasa-
Savaakbhuktaka
Mudgula: Atreya-Archanaanas-Pourvaathita Atithaya: Atreya-Archaanasa-Atitha
/ Gavishthara Vaarathha: As
above
(Note: Neither among themselves nor with Vasishta-Vishwamitra Ganas,
marriages are allowed.)
Kashyapa:
Nidhruva: Kaashyapa-Avatsaara
-Naidhruva-Shandilya
Raibhya: Kaashyapa-
Avatsaara-Raibhya
Shandilya: Kaashyapa- Avatsaara-Shandilya or
Kaashyapa-Asita-Devala
(Note: Inter-Gotra Vivahas are not allowed.)
Vasishtha: Vasishtha: Vasishtha- Indrapramada-
Aabharadvasu
Kundina: Vasishtha-
Maitravaruna-Koundinya
Upamanyava: Vasishtha-Indrapramada- Aabharadvasu or
Vasishtha-Aabharadvasu-Indrapramada Parashara:
Vasishtha-Shaaktya-Parasharya Note: Paraspara Vivahas are disallowed.)
Agastya: Idhmavaaha: Agastya-
Daadharyachyuta-Idhmavaaha
Sambhavaaha: Agastya-
Daadharyachyuta-Sambhavaaha
Somavaaha:
Agastya-Daadharyachyuta-Somavaaha
Yagnyavaaha: Agastya-Daadharyachyuta-
Yagnavaaha
Darbhavaaha: Agastya-
Daadharyachyuta-Darbhavaaha
Saaravaaha:
Agastya-Daadharyachyuta-Saaravaaha
Agastya:
Agastya-Maahendra-Maayobhava
Purnaamaasa: Agastya-
Pournomaasa-Paarana
Himodaka:
Agastya-Haimavarchi-Haimodaka
Paanika: Agastya-Painayaka-Paanika
Note: No weddings in view of Sagotrata and Sa Pravatwa. Further, marriages
are not possible between the Gotras of Bhardwaja and Vishwamitra, Kashyapa
and Vasishtha, Vasishtha and Atri, Atri and Vishwamitra and so on.
Sagotra Kanyaa Vivaha Prayaschitta: In the event of wedding between
Sagotraas and Sa Pravara either out of ignorance or with full knowledge,
the least that has to be done to leave that bride and perform Chandrayana
Prayaschitta. If this fact was already known before the wedding then the
Prayaschitta be doubled. Even the bride has to observe half of the
Prayaschitta. Details of Chandrayana Vrata Vidhi have been mentioned in
the foregoing pages. Abandoning the wife on this count of Sagotra-Sapravara
is not so much in terms of the observance of house hold duties as to
forsake her for performing Punya Karyas including sleeping together and
begetting children unless the Prayaschittha is duly executed. After the
Prayaschitta, there has to be separation of bed and the outcomes for six
years. In the even of non observance in this manner, the progeny and the
partners in wedlock are stated to assume ‘Chandalatwa’ which occurs on
three counts; Yama Smriti is quoted to state that there were three kinds of
Chandalaas viz. those who assume Sanyasa formally, then reverts back to
Garhastya, and beget children then the progeny are bad;! Some Vivaha
Nishedhaas: Prayudwaaha or exchanges of Vivahas by way of giving one’s
son in wedding to else’s daughter and vice versa are to be strictly
avoided unless due exreme economic and such other compulsions as the
married life of either or both the parties concerned might be affected
or the progeny might miss health, longevity and fulfillment. Also two
weddings by a couple without gap of at least a year is preventable unless
inevitable. In the case of an unfortunate death of a married daughter
precipitating another marriage of the deceased with her younger sister with
the same son-in-law has been a common practice in the days of yore or even
now. Similarly the son-in- law concerned seeking to marry elsewhere even
within a reasonable time of atleast a year would be a sign of curse and
eventual misfortune.
Again Samana Sanskaraas like Upanayana or Vivaha or even the
earlier ones to brothers of the same parentage must not be performed within
a year or so. Half way through the construction of a house and performance
of a Vivaha in the family are also avoidable. Any wedding in the family of
a nephew or niece or son or daughter must necessarily have a gap of minimum
six months. In oher words, three Auspicious Karyas in the same family
should have a gap os six months. Much less that three Agni Karyas or Shubha
Karyas like Upanmayana or wedding must be spaced by at least three months.
Again there must be a gap of six months between Son’s wedding and that of
the daughter. Also, do not perform bigger Shubha karya and then a small
one on the same Mandapa since the Mandapa size and significance of the
former function would be appropriate but not so with the smaller function.
However necessary functions though smaller and inevitable like Naimittika
Shantis and Garbha daanas be performed as they are time bound, but Griha
Praveshas, Vratodyaapanas etc could be perhaps postponed. Nirbhandha
Parishkaara: The normal Ruling is that Samaana samskaaraas should not be
accomplished to two brothers in a family, much less like Vivahas without a
gap of a year or so.
But in case of necessity or requirement, this ‘Nirbhandhana’ could be
waived by Dina Bheda, Mandapa Bheda, Kartru Bheda, and if possible Lagna
bheda. However, for step children the basic requirement itself is a gap of
six months.
Pratikula Vichara: In the unfortunate eventuality of death of a
‘Sagotra Tripurusha’ or ‘Sagotra Tripurushi’ either on the Vara or Vadhu’s
side after Vivaha-Lagna Nirnaya there would naturally be a Dosha as one
needs to take views in the perspective of both Vaidika and Loukika view
point ie Theoretical and Practical manner. There is ‘Vaagdaana Rupa Vidhi’
and another is ‘Tithi Lagna Nischaya-Tambula Pradaana Vidhi’. One has to
take into account the ‘Sagotra Tripurushis’ ie. Vadhu’s parents, Grand
parents and unwed aunt, while Sagotra Tripurushas on the Varu’s side are
his Parents, Grand parents, brother/ sister in law who are all Sapindikas
and the rest are called the Para Tri Purushaas.If any of them is no more,
the possibility is that they are aged or in advance stage if sickness and
the wedding be postponed and Shanti Karya be performed after the obsequies
and Ashuchi. If both the parents are gone, then the wedding bev abandoned.
The Ashuchi in the event of the father’s death is for one year, for mother
it is for six months; if it is a brother or his son or any other Sapindakas
then the Ashuchi is for a month. If father’s brother or grand father or
grand mother or Unmarried Sister died then also the waiting period is one
month etc. Once the obstacle in terms of waiting time is over, then
revival of the wedding proposal be done and after prerforming Vinayaka
Shanti, Shri Puja and other required Shantis, the wedding be duly
accomplished. In this context, Shri Pujanaadi Shanti is performed by
organising hundred and eight Tilaajya Homaas with the Mantras viz. Shriye
Jaata addressed to Shri Devi, Idam Vishnu invoking Bhagavan Vishnu,
Triambakam Yajaamahe Mantra to Rudra and Param Mrityo in favour of Yama
Dharma Raja. At the end of the Tilaajya Homa, the Mantra be recited: Om
Bhuh Swaahaa Mrityur nashyataam Snushaayai Sukham Vardhataam Swaaha/ Then
there should be Go daanaas. Precautions before Vivaha: Before Upanayana and
Vivahaas, one should take the precaution that during the Shubha Karyaas
starting from Naandi Shraadha Puja upto Mandapo -dvasana, no predictable
clashes of ensuing dates should intervene like Pitru-Maatru Shraddha
Tithis, Darsha Shraddhas, Maasa Sankranti –Manvadi Shraddha / Tarpanas. It
is stated that Nanndi Puja be performed upto ten days before the Vivaha:
Eka vimshatyahrayagne Vivahey Dasha Vaasaraah, Trishatchoulopanayaney Naadi
Shraadhaam vidheeyatey/ (Naandi Shraaddha be performed within twenty one
days before Yangaas,within ten days before Vivaha, three days for Choula
Karma and within six days before Upanayana.
Once Nandi Shraddha is performed, Vivahas would be free from Jaata
marana Mrita -ashoucha etc. This is in view of the Ruling: Vivaha Vrata
Yagneshu Shraaddhey Homaarchaney Japey, Aarabdhey Sutakam
nasyaadanaarabdetu sutakam/ Prarambho varanam yagney sankalpo
vratasatrayoh, Naandimukham Vivaahaadou Shraadhey paaka parikriyaa/
( In the context of Vivaha, Vrata, Yagnya, Shraaddha, Homa, Pujana and
Japa, no ‘Sutaka’ could affect once these Karyas are in progress; the
commencement of Yagna occurs with Varana, Vrataadis are intiated with
Sankalpa, and Vivahaadi like Upanayana are initiated by Naandi Shraaddha
once ‘Paaka Parikrya Prokshana’ or the formal offering of the cooked
Prashada.). Thus after Naandi Shraaddh is accomplished, one could safely
take the Bhojana of the Vivaha even if the Aashoucha occurs.
K Rajaram IRS 17624 18624 to be contd
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