SANATANA DHARMA PART 55 KRAJARAM IRS 18624 19624
Rajo dosha sutaka nirnaya: It is highly essential to ensure that
the bride should be free from the apprehension of the occurrence of menses
period anywhere in the vicinity of the wedding programs. If this does
happen unfortunately, the parents and the brothers of the bride would be
adversely affected with the risk of misfortune and Naraka Paata. The Kanya
and the husband might become infertile. Re-eligibility of marriage after
the menses period of the Kanya would be restored by the Kanyaa Data on Go
daana and Brahmana Bhojanas. On her part, the Kanya has to observe a day’s
Upavasa and after breaking the fast by Go-Ksheera perform Ratna Bhushana
Daana for revalidating her eligibility to wed. The Bridegroom on his part
might also perform Kushmaanda Mantra Homa. In the event of the occurrence
of menses of the Vadhu during the course of the Vivaha, then she should be
given bath at once and a Prayaschitta Homa be performed by chanting Unjaana
Taittireeya Mantras.
{Chapter 31 - The Rite of Kūṣmāṇḍa-navamī Section 4 -
Kārttikamāsa-māhātmya SKANDA PURANAM}
Vālakhilyas said:
1. The ninth day in the bright half of the month of Kārttika is the day on
which Dvāpara Yuga commenced. For the purpose of charitable gift the Navamī
must be present in the forenoon. For the purpose of fast the Navamī must be
present in the afternoon. 2. On this day a Daitya named Kūṣmāṇḍa was killed
by Viṣṇu. The creepers of pumpkin gourd (Beninkasa cerifera) grew from the
hair of that Daitya.3. Hence through a gift of Kūṣmāṇḍa one certainly
attains the benefit. People should celebrate the festival of Kṛṣṇa on this
Navamī day itself. 4. The festival of the marriage of Tulasī should be
celebrated in accordance with the injunctions laid down in one’s own branch
of the Vedas. There is no doubt about this that he will earn the merit of
giving away a virgin (in marriage). If anyone grows Dhātrī and Aśvattha
trees in one place and then celebrates this festival, his merit will not
perish even in hundreds of crores of Kalpas. 9-10. Formerly, Kiśorikā, the
daughter of Kanaka, celebrated the marriage rite of Tulasī in the evening
with great devotion. Then the beautiful one got free from the stigma of
widowhood. Hence the rite of the marriage of Tulasī should be performed in
the evening.
14. The worship should be accompanied by all the sixteen Upacāras
(services) and repetitions of the Puruṣasūkta. Recollecting the time and
place, he should perform Gaṇeśa’s worship there itself. 15. After
performing the rite of Puṇyāhavācana the rite of Nāndī Śrāddha should
performed. Thereafter he should bring the idol of Viṣṇu near that of Tulasī
to the accompaniment of the sounds of musical instruments and chantings of
the Vedic Mantras. Arghya, Pādya and Viṣṭara (seat) should be offered three
times. 18-20. Then Ācamanīya should be offered three times. Reciting the
following Mantra the Madhuparka shall be offered: “The Madhuparka
consisting of curds, milk and ghee is placed in a pot of bell-metal. O
Vāsudeva, accept this. Obeisance to you.”
After performing the rites of smearing the turmeric paste and
anointing with oil, Tulasī and Keśava should once again be worshipped at
the time of Godhūli (about half an hour before sunset). The idols should be
placed separately facing each other. Auspicious Mantras should be chanted.
23-24. I am giving you for wife this (Tulasī) born of the seed of Pārvatī,
stationed in the ashes of Vṛndā, Tulasī which has no beginning, middle or
end and which has been nurtured by me like my own daughter by means of
waterpots and regular service. I am giving you your own beloved Tulasī. O
Lord, accept her.” 26-28. Then early in the morning he should worship
Tulasī and Viṣṇu after establishing fire while reciting the
twelve-syllabled Mantra (viz. oṃ namo bhagavate vāsudevāya). One hundred
and eight Homas should be performed with milk-pudding, ghee, honey and
gingelly seeds. Then after oblating offerings meant for sacrificial fire,
the Pūrṇāhuti is offered. After duly honouring the preceptor, the remaining
part of the Homa should be concluded.
32-33. Husband and wife should take food together in
the company of Brāhmaṇas. After the meal they should eat the leaves of
Tulasī that have fallen on the ground. Those who eat (Tulasī leaves) shall
be rid of all of their sins. 36. Then in the evening Tulasī and Vāsudeva
have to be worshipped with the splendid sugarcane stumps. Thus he shall
have fulfilled everything. 39. After bidding farewell thus, the devotee
should give the idol etc. to the preceptor. Then the man shall be contented
and blessed. 40. He who performs this marriage rite of Tulasī every year
with devotion, shall certainly be endowed with wealth and foodgrains. In
this world as well as the other, he shall get wide renown.
Graha Bala to Vadhu-Varaas: Mukhyam Guru Balam Vadhwaa Varasyeshtam
Raverbalam/
(Guru Bala is significant to the Bride and
Ravi Bala is essential to the Bride Groom. The Second, Five, Seven and
Eleven Places of the Lagna is propitious to the Kanya. The third , sixth
and tenth Places from Lagna are of medium value provided Guru is appeased
by way of Shanti; but the fourth, eighth and twelfth positions of Guru
would be negative. However, the fourth Place is passable subject to
Puja-Homas which should be doubled in the Twelfth Placement and be twice
intensified in the Eighth Position from Guru. As far as the bridegroom is
concerned in his Birth Chart, the third, sixth and eleventh Sthanam are
good from the stand point of Surya. In other cases, Graha Makha Puja would
yield good results. As per Dharma Sindhu,
Janmato garbhato vaa panchama varsha prabhtuti Ashtama varsha
paryantam Kanyaa Vivaahey Uchitah Kaalah, Shadvarshottharam Varsha dwayam
Prashastarah/ Shadvarga madhyenodwaahyaa Kanyaa varsha dwayam yatah, Soma
Bhuktey tadastwadwadgandharvasha tatonala/ Navamadashyaamyor madhyamah,
Ekashvarshadhamah, Dwaadashaadou Praayaschittaavah/
(Vivaha Yogyata to a girl commences from fifth to eighth year of her
birth but it is stated that the Gandharvas and Soma control the girl child
for two years each from the sixth to eighth. The time of her ninth to tenth
years is stated to be of medium value and her Mada Kaala is in her eleventh
year. From her twelfth year onward, there has to be Prayaschitta. [ In
India however Sharda Act legally prohibits Balya Vivaha till the Kanya’s
attainment of eighteenth year!]
Vivaaha Bhedaas: There are eight types of Vivahas:
Brahma-Daiva-Aarsha-Praajapatya-Asura-Gandhrava-Rakshasa and Paischacha.
‘Yogya Vadhu Vara Vivaha’ or a decent arranged marriage is of the Braahmika
type. Daiva Vivaha is defined as selection for wedding of a Ritwija in the
course of Yagna. Accepting at least a cow by way of Kanya dana is that of
an Arsha Vivaha.; since this is expected for Kumari Puja it might not be
construed as ‘Kanya Vikraya’ or dowry. Praajaapatya Vivaha emphasizes that
the Vadhu would live with the husband through the stages of Grihasthya and
Vanaprastha and the husband should not take to Sanyasa. Aasura Vivaha is to
extract all possible money from the Kanya’s family. When both the Vadhu and
Vara get married with mutual consent, irrespective of all other
considerations is called Gandharva Vivaha. ‘Balatkara Vivaha’ in battles or
by coercion otherwise is Rakshasa Vivaha and marriage by sheer force is the
worst viz. of Paisachika Vivaha condemnable as rape. In case a bride groom
makes the commitment of wedding and does not turn up with satisfactory
response for six months, the proposal of wedding may be taken as invalid.
If Kanya Shulka is accepted by the male then the Vadhu might wait for at
least a year. In the case of forced weddings and subsequent *abandonment or
due to consideration of Sagotratwa or napumsatwa, remarrriage might be
approved*; contrarily if the male partner was tricked into wedding due the
bride’s congenital diseases, or bad character, or of barrenness, the
bride’s parents should be penalised by the Law of the Land. Those Brahmanas
who take part in Asura-Gandharva Vivahas would have to undergo
Prayaschitthas of Eka Dina or Tridina Upavasaas respectively. But such
Brahmanas who were parties to Rakshasa Paisachika Vivahas ought to observe
Chandrayana Prayaschitta.
Parivetta Prayaschitta: In case, the younger brother weds before
the elder, then the younger is called ‘Parivetta’, while the elder is
called ‘Parivitti’. Similarly, if the younger Kanya marries earlier to the
elder, then the younger is called ‘Agredishu’ and the earlier is known as
‘Didhishu’. The Prayaschitta for such weddings demand that the both the
sons should observe two Krucchra Vrataas each to absolve themselves of the
transgressions, while the concerned Kanyas observe one Krucchra each. In
both the cases, the concerned fathers of the kanyas too should perform one
Krucchra Vrata each but the Purohitas must undergo Chandraayana Vidhi.
Exceptions to Parivetta: In the event of the elder brother being a step son
or adopted son, or an invalid, napumsaka, hard of hearing or blind, or a
Desha Sanchaari, Veshyaasakta, Deergha Rogi, Jaatibhrashta, Ati Vriddha, a
thief or vagabond, then there is no need for the afore-mentioned
prayaschitthas; the same is applicable to Agridishus or those who are the
younger sisters who married earlier for similar reasons.
Kanyaa Daatru Nirnaya: The elders who are eligible to perform
Kanyaadaana are her father, grandfather, elder brother (Upanayana Yuta) or
paternal uncle from father’s side or maternal grandfather, maternal uncle
and such close relatives could accomplish the Auspicious Task. If needed,
mother too could perform. In an extreme case, the Vadhu could make a
selection herself. The Pradhana Sankalpa in such cases could be done by the
mother or the Kanya herself. Naandi Shraaddha has to be done by the same
person doing the Pradhana sankalpa, but the mother of the Vadhu or herself
should not; if need be the bridegroom’s thread-married brother could do it.
If it is a Dwitteya vivaha, then the bridegroom himself perform Naandi
Shraaddha. Vivahaas of Vadhus born in hesitant Nakshatras:
There are brides born in commonly apprehended Stars like Moola,
Asresha and Jyeshtha; clarifications are as under: Brides born the the
first three Charanaas of Moola are stated to terminate the bridegroom’s
father; Asresha’s dwiteeya-triteeya charana’s are dangerous to the mother
-in-law of the Vadhu. Jyeshtha’s last Charana is risky to the life of the
bride’s elder brothers, brother-in-law of the Vara or her sister’s husband.
Makha Nakshatra’s Prathama Paada is avoidable as some opine. It isalso
stated that a bride having the name of a Nakshatra, tree, river, low
class woman, mountain, bird, serpent or fear-sounding or of a dashi be
avoided. It is asserted : {IT IS NOT STATED AS DENIED; BUT MATCH SHALOULD
BE DONE CAREFULLY }
yasyaapsu plavatey beejam hraadi mutramcha phenilam/ (In
respect of the would be bride groom, his ‘Pumstwa Pariksha’ must be done
prior the wedding; ie his semen must float in water and his urine must get
froth and make sound. Similarly the bride’s senven features be examined viz.
Kulamcha Shhelamcha Vapurvayascha Vidyaamcha Vittamcha
Sanaadhataamcha, Yetaangunaan sapta prareekshya deyaa Kanyaa bhudhai ssesha
machintaneeyam/
(The bride’s seven-folded characteristics viz.
Kula-Swabhava-Shareera-Vayas or age-Vidya-Dhana-Samrakshaka need to be
examined. Vadhu Janma Maasa Nirnaya: The Janma-Maasa of the bride may also
be assessed; Maagha, Pahalguna, Vaishakha and Jyeshtha are considered
excellent; Margasirsha is of medium value. Ashadha and Kartikas are
passable.If Surya is in Mithuna in Ashadha or if Surya is in Vrischika in
Kartika, Deshachara might accept but not always.The same is stated to be of
the same if Makastha Surya in Pousha maasa or Meshastha Ravi in Chitra
maasa. If both the Vadhu Varas were born in Jyeshtha, wedding in Jyeshta
Maasa is not in order. But ‘dwi-jeshtatwa’ on other Maasaas is of medium
value. If only one is of Jyeshthatwa, Jyeshtha maasa is auspicious.
K Rajaram IRS 18624 19624 to be contd
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