SANATANA DHARMA PART 56 KRAJARAM IRS 19624 20624
Graha bala in Lagna: While in respect of Aasura Vivaha or
weddings against dowry settlement which are of Adharma nature, Dharma
Sindhu states that any time would be good enough : Saarva kaalamekey
Vivaham!
However, Mayukha Grandha states that when Surya in the ten
Nakshatras after Arudra, the ruling of Vasishtha was that
Vivaha-Upanayanaas be forbidden, although that view was not referred to
either in Kousubha Grandha, Nirnaya Sindhu nor in the Martaandaadi Jyotisha
Grandhaas and as such many Sishta Panditas do not support the view as
quoted from Vasishtha. But most certainly, Vivaahas are prohibited on
Amavasyas. Ashtami and Shasthi in Bahula Paksha are of ‘Alpa Phala’or
minimal value though others are in order. Shukla Paksha Tithis are
auspicious. Krishna Trayodashi is medium. Rohini, Mriga sirsha, and Magha
are excellent and Uttara, Hasta, Swaati, Moola, Anuradha and Revati are
appreciated by one and all. In Haradatta Mata or line of thinking, Chitra,
Shravana, Dhanishtha and Aswini are considered superior, alhough if these
are with Dushta Grahas they are rejected. Vadhu -Varas both require
clearance from the view point of Tara Bala and Chandra Bala. If one of the
couples does not enjoy Chandra Bala, then that can be rectified by
Rajataadi (silver etc.) Daanaas. Meshah Kanyaa ghatassimho nakram yugmam
Dhanuvrishayah, Meenasimho Dhanuh Kumbho jaadeenaamghaata Chandramaah/
( Normally, Chandra destroys Mesha and other Rashis since the
destruction occurs in Mesha, Kanya, Kumbha, Simha, Makara, Mithuna, Dhanu,
Vrisha, Meena, Simha, Dhanu and Kumbha; Mesha Raashi persons are affected
in Mesha, Vrisha Raashi persons are affected by Kanya and Mithuna raashi
persons are affected by Kumbha and so on.
The Ghaata Chandra or the destructive planet of Moon is forbidden
in travels and battles. But the consideration of Ghaata Chandrama is not
taken into account in the context of Choula Karma, Upanayana, Yagnas,
Seemanta, Jatakarama and finally in Vivahaas. But, in the case of Mrityu
Yogas, the Purvaa bhaaga of Parigha, Bhadra, Vyatipata, Vaidhruti, Tithi
Vriddha Kshaya yoga, Gandanta, Surya Sankranti, Dhumakethu paata, Bhukampa,
and such inaupicious occasions Vivahas are certainly prohibited.
Now in regard to Graha Bala in Lagna, Surya is beneficent in the
third, sixth and eighth in the lagna. Chandra is benevolent in third,
fourth and second; Angaraka is in third and sixth; but Budha and
Brihaspatis are not benevolent in all places except twelfth and eighth.
Shukra is generous in the second, fiftth, ninth, and tenth.Shani is good in
sixth, third and eighth.Rahu and Ketu are good in ther eleventh position of
Lagna. However, in case Surya is in Lagna; Chandra in Prathama,
Shasth-ashtaka ,Angaraka in tenth; Budha and Guru in eighth; Shukra in
third, eighth or six; Lagna in Sahani, Rahu-Ketu ; Lagnadhipati in sixth
and eighth places; and if there is any Graha in Saptami then those
positions are avoidable for the Vivaha. Also in Eka Vimshati Maha Doshas
are avoidable in the fianalisation of Vivaha Muhurtas. ie in the context
of Dushtra Tithi Vara Nakshatra Yoga Karanaas: If Mangala Graha is in the
Ashtama Sthaana, Chandra is in sixth or eighth Position to Lagna, Shukra is
in Shashtha, or Surya is on the Sankranti day, or in Lagna Khandanta-
Tithi khandanta, and Nakshatra khandaanta, or if Nakshatra is inauspicious,
and so do the Vaara-Kulika-Ardrayamaadi Doshas; Vaidhhruti-Vyatipata
Chandra or Surya’s kranti saamya; Janma Rashi or Janma Lagna’s Ashtama
Lagna; or exreme influence of Shasthanga in Papa Graha; if , Papa grahas
are in seventh position Lagna; if Chandra or Lagna are in the Papa Graha’s
second or twelfth position; if Vishkambha-Atiganda, Vyaghata , Vajra,
Vyatipata, Parigha, Vaidhruti Shula, Ganda or such Duryogaas are in that
daily Nakshatra, then such situations are better left out.
Also, in case when Chandra-Tara Phalas etc. are not conducive
then again, Vivahas are not agreeable. In such cases of deficiencies of
Chandra-Tara Balas, daanaas are required to be performed: If Chandra is
weak then shankha daana; for the shortage of Tara Bala, Lavyana Daana; for
Tithi tandula daana; for the insufficiencies of Karana-Vaaras Dhanya daana,
for weak Yoga then Suvarna daana are prescribed. Mandapa Nirmana Vichara:
Among the components of Vivaha Prakarana, Mandapa Nirmana is required to
be taken into account as per Shubha Tithi-Vaara-Nakshatras.
Preparatory arrangements like the various inputs meant for
Vivaha including acquisition of food raw materials, pounding for flour
etc.; for Mandapa nirmana, Agni Vedika etc as also shopping for wedding
and so on should be initiated as per auspicious days and time. Prior to the
Muhurta day, the third, sixth, ninth days are negative for the actual
preparations. The Vivaha Vedika or a raised platform in the Vivaha hall
should have the four sided openings measuring twelve or ten or eight hastas
or standard measures of a hand and towards the east of the Platform square
type of inner vedika square to facilitate the seating of the Vadhuvaras and
Vivaha Kartas and that inner Vedika should have four hand measures of Vadhu
or five hand measures of the Vara as also mini-steps decorated with
plantain trees in the four corners laced with mango leaf strings all
around. Kanya Janma Graha Suchaka Vaidhavya Parihara Dana:
Vishnu Pratima Daana is the complete negation of any indication of
the Kanya’s widow-hood in her married life ahead after formal
Shodashopachara Puja to the Pratima with four hands and Five Ayudhas
followed by the Sannkalpa:
Yanmayaa praanchi janushaghnaantyaapati samaagam,
Vishopavishashastraardyairhato vaapiviraktiya praamyamaanam Maha ghoram
Yashasoukhya Dhanapaham/ Vaidhavyaadya dukhougham tannaashaya Sukhaaptaye,
Bahu Sowbhagya Vriddhyaicha Maha Vishnorimaanatanum, Souvarneem nirmitaam
shaktyaa tubhyam sampradadey Dwija/
(I am hereby offering this Vishnu Pratima daana to absolve all the
sins committed by me in my previous births by way of hatred for my husbands
and killed them by administering them poison or adverse medicines with full
knowledge or by using weapons with the submission to pardon me and empower
me to secure name-prosperity and happiness and most importantly to ensure
that in the forthcoming Vivakika Jeevana to safe guard my Mangalya or my
would be husband’s lealth and longevity.) After following the Pratima Daana
and Brahmana Bhojana, the Vadhu’s parents perform Kumbha Vivaha by
offering a Kumbha on top of which Varuna Deva Pratima and Vishnu Deva
Pratima in Daana for the same puropse of destroy all doubts of Vaidhavya.
Similarly, Mrita Bharyaatwa Nirupanopaya is ensured by the
prospective husband especially when he lost his earlier wife or wives by
observing Praajaapatya Kruccha Vrata and three Chandrayana Vratas besides
performing Charyajya homaas reciting Durga Mantra of Jaatavedasey etc and
Vishnu Mantras followed by Dasha Brahmana Bhojana or carrying out a
Brahmana Vivaha. Mrita putratwa dosha parihara:This dosha is overcome by
Brahmana Vivaya, Hari Vamsha Shravana, Maha Rudra Japa followed by one
thenth of ghritaajya durva homa as prescribed in Hari Vamsha Grandha .
Kanya Griha Bhojana Nishedha:
‘Kanya pratigraheeta’ or the son-in-law is to be considered as Vishnu
himself and that is why the Kanya daatas or the parents of the bride are
forbidden to eat in the house of the Parents- in- law till the arrival of a
child to the Vadhu Varaas: Vishnum jaamaataram matwaatasyakopam na
kaarayet, Aprajaayaam tu Kanyaayaam naashniyaattasya vai grihey/ Iti Kanya
grihey Pitrorbhojana nishedhah/ Vagdaana Vichara: Before the wedding, the
bridegroom’s father and family visit the bride’s house on an auspicious day
to facilitate the bride and join the Party of the bride to perform Ganesha
Puja and Varuna Puja. The boy’s father would make the Sankalpa on this
occasion : Karishya maana Kanyaadaanaanga bhutam vagdaamam karishye,
Tadangatvena Ganapati Pujanam Varuna Pujanam cha karishye/
* Vivaha Sankalpa: The tradition* has been that on the day of
Vivaha or a day prior to it, the Vadhu Varas are given a Mangala Snaana in
their respective houses by applying fragrant oil and Haridra on their heads
and bodies; similarly the concerned parents too have the Mangala Snaanas
and along with the bridegroom or bride as the case may be are seated
together. The parents of the Groom make the following Sankalpa:
Mamaasya Putrasya Daiva Pitra Runaapaakarana hetu Dharma Prajotpaadana
Siddhi dwaara Shri Parameshwara preetyartham Vivaahaakhyam samskaara karma
karishye/ Tathangatwena Swasti Vaachanam Maatrukaa pujanam Naandishraadham
Nandinyaadi Mandapa Devataa sthaapanamcha karishye tatraadou nirvighnataa
siddhyartham Ganapati pujanam karishye/
(In order to accomplish the blessings of Parameshwara by way of
promoting ‘Dharma-Prajotpaadana’ and the Daiva-Pitru indebtedness of my
Vamsha, I resolve to accomplish the Vivaha Samskaara of our son and as the
components of the same will perform Swasti Vachana, Maatrukaa Pujana,
Naandi Shraadha, Nandiniyadi Mandapa Devataa Sthaapana, and much before all
these the Nirvighnata Puja of Shri Ganesha Deva). In respect of the Kanyaa
Vivaha, the parents of the Kanya would make the Sankalpa:
Mamasya Kanyaah Jaata Karma Nama Karma Suryaavalokana
nishkramanopavesha—naanna prashana choula samskaaraanaam buddhi purvaka
lopa janya praatyava parihaaraartham prati samskaaramartham krucchram
tatpratyaamnaaya Go nishkrayee bhuta yathaa shakti rajata
daaneynaahamacharishye/
(Since I failed to perform either inadvertently or otherwise the series
of Samskaraas to this Kanya of mine like Jatakarma, Naama Karma,
Suryavalokana, Nishkramana, Upaveshana, Anna Praashana, Choula Karma etc.
considerable sum of sins was collected against me and as such am now
prepared to prayaschittas like Artha Kruccha, full Kruccha, or in place
there of am prepared to offer Daanas of Silver as per my capacity.
In case the brother of the Kanya, or other near relations perfom
the Sankalpa, suitable amendments be made; in extreme cases, the Vadhu
Varas themselves could take the lead too in making the Sankalpa with
appropriate amendments. There is a tradition of not performing the Pradhana
Sankalpa or the Main Resolve to be done by the Kanyaa Daana Karta along
with Swasti Vaachana before the Vivaha as they believe that this occasion
is as good as and an initial part of the Vivaha; where as a large Section
of persons think otherwise. In any case following Matrika Pujana, the
bridegroom’s father or who soever is the chief Representative of the Vara
has to perform the Naandi Shraaddha addressed to Pitrus with ‘Parana traya’
as the offering depending on whoever is alive.
For instance if Matamaha or Matuh Pitamaha are alive or Pitamaha
Prapitamaha are alive the Naandi mukha Uccharanas would vary suitably.From
the bride’s side Garbhadharana Prakarana needs to be performed before
Mandapa Devataa Shtapaana, Graha Yagna, Swasti Vachana or after Nandi
Shradda; the Kanya Daata has to visit the bridegroom’s house and make the
Sankalpa : Karishyamaana Vivaahaangatwena Varasya Seemaanta Pujaam
karishye/ and after Ganesha puja, the father-in-law has to perform ‘Paada
prakshaalana’ of the groom and facilitate him with Vastra-Pushpa
Gandha-Dhupa-Nirajana and ‘Dugdha Prashana’ or offering him milk. Then the
Groom is escorted by aVahana amid Mangala Vaadyas and taken to the Vadhu
Griha.
The bride’s father has to be decorated by his counter part with
‘Vastraalankaaras’ with due respects. He would then join the Puja of
Arthanaareeshwara, Katyayani Devi, Maha Lakshmi and Shachi Devi Pratimas
paced on a pre arranged Platform with Kalasha’s placed on a Square Vastra
all around and then initiate the Gauri Hara Puja to Shiva Parvati Pratimas
in a ‘Parasparaalingana’form or of mutually-embracing pose; the Prayer to
Gauri Haras states: Gouri Hara Maheshaana Sarva Mangala Daayakaa, Pujaam
gruhena Devesha Sarvadaa Mangalam kuru/ A Deepa with the length of
threads measuring the height of the Kanya be lit and offered to Gauri Haras
and ‘shodashopachaaraas’ executed whereafter Suvasini Puja and Brahmana
Bhojanaas be followed. Snaatakam:
Grihaagatam Snaatakam Varam Madhuparkenaarhayishye/
( As the Snaataka Vara and his Party have arrived at the bride’s
house, Madhuparka be offered). Curd and Honey are called Madhuparka; milk
and honey or even Gudodaka /Jaggery water could be the alternatives. The
Hindu tradition is that as and when the Guru or Elders, or King visits
one’s house, he is received with madhuparka as a sign of respect and
veneration. In a yagna also,
Rutvijas are venerated with Madhuparkas. On the arrrival of the
bridegroom’s party, the bride’s father offers Gandha-Pushpas and light
refreshments or Bhakshya Bhojana and till that time has to observe Upavasa
and thereafter till the Vivaka Prakriya ie till the offer of the Kanya
again he should be on empty stomach. Lagna Ghati Yantra Sthaapana: A Ghati
Yantra be got ready by Brahmanas as per prescribed specifications and kept
in a copper or Earthen vessel full of water either at half Sun Rise or
half-Sun Fall in between any of the sub- Directions viz. Agneya-Nairruti
etc or in the main Directions of North-South etc.
This Ghati Yantra is a ‘Kaala- Sadhana Karana’. After setting the
Yantra, Ganesha-Varuna Puja be performed. Abhimukha-Vara Vadhu : As the
Shubha Kaala is decided by the Jyotirvettaas, the Vadhu is seated looking
east and the Vara is seated facing west with a new cloth curtain smeared
with Sindhuri or Kunkuma decorated by Swastika Emblem in between; there
would be two heaps of rice before their seats from a comfortable distance
of which they could pick the grains. Both the Vadhu-Varas who are
provided with the rice filling up either’s two palmfuls get ready
meditating their Kula Devatas with the recitation of the Mantra :
Aamuka Devataayai namah and the Jyotirvetta would recite Mangala
-ashtaka Shlokaas till the Shubha Lagna arrives when the curtain in between
is removed towards the northern direction with the Mantra stating
Sumuhurtestu Pratishtha . Just at that moment, the Vadhu and Vara exchange
glances of each other and are made to deposit the rice already placed in
their both palms on their respective heads: this major act on the Vivaha
is called ‘ Paraspara -akshtaa shiro dhaarana’. The Vara then would place
‘Darbhaagraas’ or the tops of the Darbhas in between the eyebrows of the
Vadhu with Om Bhurbhuvasswah and leave away the darbha after wetting it
with water. This would be followed by Veda Pathana led by Veda Vettas and
at each break of the Mantra Khanda, Brahmanaas sprinkle Akshatas on the
heads of the Vadhu Varaas.
* Kanyaa Daana Prakriya:* The Jyotirvetta would rearrange the
seating arrangement as a preliminary to the key act of Kanyaadaana; the
groom would face east and the bride would face west while the Kanya daata
and his wife would be seated on the southern side and having taken ‘Kushaas
‘in hand accomplish the act of Kanya daana as follows :
[Mamopaatta duritakshaya dwaraa Parameshwara preetyartham shubhey
shobhaney muhurtey Shri Vishnoraagnayaa Adya Brahmanah Dwiteeya
ParaardheyVaivaswata Manvantarey Kali yugey pradhamey paadey Jambu dwipey
Bharata VarsheyBharata Khandey Meror dakshina digbhaagey Aryaavartey or
Shri Shailasya Ishanya orVayavya or Agneya pradeshey etc. Samastha Devataa
Brahmana Guru jana sannidhou Asmin Vartamaana Vyavahaarika Chaandra maanena
or Surya maanena --- Samvatsarey, --Ayanye—Rutou,---
Maasou,--Pakshou—Shubha Tithou—Shubha Vaasarey—Shubha Nakshatra---Shubha
yoga-Shubha Karana Evam guna visheshana visishtaayaam] Amuka Pravaraamuka
Gotromuka Sharmaaham Mama Samasta Pitrunaam Niratishayaananda Brahma
lokaavaaptyaadi Kanyaa daana kalpokta phalaavaaptaye Anena Varenaasyaam
Kanyaamutpaada ishyamaana santatyaa Dwadashaa Varaan Dwadasha paraamscha
Purushaan Pavitrikartum Atmanascha Lakshmi Narayana preetaye Braahma
Vivaaha vidhinaa Kanyaa daanmam karishye!
( After announcing the details of the Desha kaala details on the
lines of [----] above, the ‘Kanya Daana Karta’ would recite the following :
I, of Amuka Pravara Aamuka Gotra Amuka Sharma, am performing this Kanya
Dana so that this auspicious act would facilitate the Phala prapti to let
my Pitru Devaas to attain lasting happiness and Brahma loka Nivasa as also
to pave way for the prospective generations out of the union of these
Vadhu-Varaas to sanctify me and my wife as also twelve brides and twelve
grooms in future besides pleasing Bhagavan Shri Lakshmi- Narayana !) The
Kanya Daata would then leave the Sankalpa-Kushaakshatas on the ground with
water and stands up and hands over the Kanya to the Vara stating: Kanyaam
kanaka sa sapannam Kanakaabharanairyutaam, Daasyaami Vishnavey tubhyam
Brahmaloka jigeeshayaa/ Vishwabharam Sarva Bhutah Saakshinyah Sarva
Devataah, Imaam Kanyaam pradaashyaami Pitrunaam Taaranaa- ya cha/ ( I am
now handing over this perfect Kanya of mine who is duly ornamented with
golden jewellery and Sadgunas to the Vara who is of Vishnu Swarupa with the
objective of attaining Brahma Loka after my life-term. This memorable and
auspicious action of mine is evidenced by the Whole Universe, Sarva Bhutas,
Sarva devataas and is being performed to liberate my Pitru Devataas.).
Having stated thus, he keeps filling up the Vadhu’s folded palms with
Shuddhodaka or pure water through a golden ornament even as his wife
standing to his right side enables him to do so and theVadhu in turn pours
the water uninerruptedly into the folded palms of the Vara as the free flow
of the water falls in a ‘copper’ plate kept underneath.
The Kanya Daata then states: Kanyaa taarayatu punyam vardhayantu
Shaantih Pushtistushthischaastu punyaaham bhavanto bruvantu/ and the Vaak
chatushtaya or the Four Statements.
Principal Kanyaa daana Statement:Aamuka pravaropetaamuka gotromuka
Sharmaaham mama Samasta duritakshaya dwaaraa----[as in the Kanyaa daana
prakriya above] and Amuka pravaropetaamuka gotraaya Amuka Sharmanah
Parpoutraayaamuka Sharmana, Poutraayaamuka Sharmanah putraayaamuka
Sharmaney Shridhara rupiney varaaya, Amuka Pravaraamuka -gotrasyaamuka
Sharmanah Prapoutreem Amika Sharmanah Poutreem Amuka Sharmano mama Putreem
Amuka naamneem Shri Rupineem Prajapai Devatyaam prajotpaadanaartham
tubhyamaham sampradadey/ Following the long recital of the above Moolokta
Sankalpa,
the Kanya Daata leaves the ‘Shoddhodakaakshatas’ by his
‘Suvarnayukta hasta’ into the palms of the Vara; he further states:
Prajaapatih preeyataam Kanyaam Pratigruhanatu Bhavaan/ three times. The
Vara would say Om Swasti and touches the right palm of the Kanya and states
thrice: Idam Kasmaa Adaat—Prithivi pratigruhnaat, Dharma Prajaa
Siddhyartham Gruhnaat/ The Kanyaa Daata then bids farewell to the Vadhu
and states:
Gourim Kanyaamimaam Vipra Yadhaa Shakti Vibhushitam, Gotraaya
Sharmaney tubhyam dattaam Vipra samaashraya/ Kanye mamaagrato bhuyaah Kanye
meyDivi Paarshvyayoh, Kanyey mey Pushthito Bhuyaastwadaanaanmoksha
maapunuyaam/ Mama Vamshakuley jaataa Paalitaa Vatsaraashtakam, Tubhyam
Vipra mayaa dattaa utra poutra pravardhini/ Dharmeycha-arthecha kaameycha
naati charitavyaa twayeyam/
This Kanya who was born to us in our Vamsha and brought up for
eight years by us is being provided as Kanya daana. On Kanyaka! Do save us
from all our sides by way of bringing good reputation to us and ensure our
Salvation as also by way of your prospering with children and grand
children; never ever cross the limits of Dharma-Artha- Kaama). The Vara
then confirms too: Naati charaami/ or I too never ever transgress the
limits, as implicitly agrees and accepts the gift with the pronounciation
of Om Swasti/ The Daata would be then seated again and gifts away :
Kanyaadaana pratishthaa siddhyardham idam Suvarnam sampradadey/ Then the
Vara nods his head and accepts the gifts with Om Swasti!
Godaanaadi Mantraas: Dharma Sindhu provides the Mantras for various
Daanaas as references and these might be useful in the context of Vivahaas
also. Go daana: Yagna saadhana bhutaayaa vishwas –vaaghougha naashini,
Vishwa Rupa dharo Devah preeyataamanayaa Gavaa/ (I am performing Go daanaa,
since the Cow is not only the provider of milk inter-alia for Yagna
Sadhana but also its excrements purify the various Karyas and thus derive
the contentment of Vishwadhaari Paramatmaa too.) Hiranyaangulika Daana:
Hirana garbha sambhutam Souvarnam chaanguleeyakam, Sarva pradam
prayacchaami preenaatu Kamalaa Patih/ (Gold is born of Brahma and ushers
all types of auspiciousness; a ring made of such gold provides happiness of
Lakshmi Pati Himself. I am now offering the daanaa of such a golden ring).
Kundala dwaya daana: Ksheerodamathaney purva muddhrutam dadey
Shreeh preeyataamiti/ ( I am giving away two Ear rings as Daana since the
same are reminiscent of the ear rings with which Shri Lakshmi was born at
the time of the churning of the Ocean of Milk and indeed she would thus be
pleased by my action.)
Valaya daana: Kaanchanam hasta valayam Rupakaanti Sukha pradam,
Vibhushanam pradaasyaami vibhushayatu mey sadaa/ (This golden hand-wrist
provides lustrous physical figure and happiness and thus I am giving it way
as a daana to enhance the satisfaction of the Daana Graheeta and
satisfaction to Paramatma).
Tamra Paatra daana:Paraapavaada paishunyaada bhakshasya cha
bhakshanaat, Utpanna dosho daanena Taamra paatrasyanashyatu/ The Daana of
this Copper Vessel would demolish the sins of carrying tales to misdirecft
others as also due to consuming ‘Abhaksha Bhakshana’ or eating unworthy
food).
Kaamsya Patra daana : Yaani paapaanikaamyaani Kaamotthaani
kritaanicha, Kaamsya paatra pradanena taani nashyantu mey sadaa/ (I hereby
perform the daana of a bronze plate for taking food in it so that all the
blemishes arising of Kaama or desires get annuled forthwith).
Rajata paatra daana: Agamyaagamanam chiva Paradaaraabhimarshanam,
Roupya paatra pradaanena taani pashyantu mey sadaa/ ( Charity by way of
Silver Vessels would demolish the sin of union with women other than one’s
wife, especially of low class women). Like wise, daanaas of servant maids,
buffalos, elephants, horses, Bhumi, Golden vessels, books, beds, houses,
and so on.
*Akshataaropanaadi Achaaraas ( Traditional Customs):* Reverting
back to the main line of Vivaha Prakarana, Dharma Sindhu continues the
narration of the new coulpe taking snaanaas, ‘Kankana bandhana’ or tying
their wrists with Sacred Bonds and ‘Akshataaropana’or exchange of Akshatas
or Sacred Grains, Tilaka dharana, flower garlands, Mangala Sutra dharana
by the groom around the neck of the bride, Kanchuki dharana, Ganesha Puja,
Laddudharana, Utaariyanta grandhi bandhana, Lakshmi Puja and such
traditions as per Desha-Kaalaprakaaras. Vivaha homaas:
The formal part of the Vivaha Prakarana is the Homa-Ajyahutis
after the Vadhuvaraas are seated on the Vivaha Vedika amid Veda Ghosha.
Having pronounced the Desha Kaala details, the Head of Brahmanas would
state: Pratigriheetaayaamasyaam Vadhwaam Bharyaatwa siddhaye Vivaah homam
karishye/ ( In order to attain complete status of ‘Bharya’ to the ‘Bharta’
now newly wedded, Vivaaha Homam be performed in the formally prescribed
Vedic Manner ). The Vivaahaagni needs to be protected till Chaturthi homaas
are completed ie. till Grihaa Praveshaniya homa is continued. If not, two
homaas are required to be performed! Some experts opine that the Vivaha
homa needs to be retained for twelve nights! Griha praveshaniya Homa: This
homa needs to be performed after the Vadhu Varaas enter the latter’s
residence . It is not correct to perform the Vivaha Homa and the Griha
Pravesha homa together. In case the entry into the house happens after
mid-night, the Homa could be done next morning. After pronouncing the Desha
Kaala details, the Homa Sankalpa states:
Mamaagneyr -gruhyaagnitwa siddhi dwaraa Shri Parameshwara
preetyartham Griha Pravesha neeyaakhyam homam karishye/
In case, the Graha Pravesha is done six ghadiyaas before the
Sunset, then Vara may go ahead performing the usual Aouposana Homa thus
taking into account the prescribed restriction that the Vadhu Varaas
should observe three nights of Brahmacharya. The Aouposana on Griha
Pravesha on that day would be counted against the three days of
Brahmacharya and the Grihapravesha Homa need not be duplicated.
The Brahmacharya condition involves Bhu shayana, and resriction
of Kshura Karma and non-salt food. Mandapodwaapana Karyaakaarya Nirnaya:
Nasnaayaa dutsaveyteetey Mangalam vinivartuacha, Anuvrajya surudbandhu
narchyitveshta Devataam/ (At the end of Utsavaas or Mangala Kaaryas or
having despatched Relatives or after worshipping Ishta Devataas, one should
not take bath immediately);
Snaanam sa chelam Tila mishra karma Pretaanuyaanam Kalasha Pradaanam
, Apurva Tirthaamara darshanam cha varjyayen magalatobdamekam/
(Taking bath with full dress on, or with Tilas, or after walking
along following a dead body, there should be no Kalasha daana, or new
Tirtha Kshetra darshana or participation in Mangala Karyas for a period of
one year).
Maasashatkam Vivaahaadou Vrata praarambhanepicha, Jeerna bhaandaadi
na tyaajyam Griha sammaarjanam tathaa/ (In the case of Vivaahaas or Vrata
praarambhaas, the spoilt bhandaas (pots) should not be disposed off for six
months, nor that the house should not witness notable repairs or changes.
Urthvam Vivaahaatputrasya tathaacha Vrata bandha -naat,
Aatmanomundanam chaiva Varsham Varshaarthamevacha/ Maasamanyasya samskaarey
Trimaasam Choula karmani, Pinda daanam Mrudaa snaanam na kurtaattila
tarpanam/
(After performing the Vivaha of one’s son, there should not be any
Upanayana or Choodaa Karma for one year; for six months chooda Karma;
within three months Vriddhi Shardhayuta Mangala Karya; for one month
mundana. Also for one one month there should not be Pinda daana, Mrittikaa
snaana or Tila Tarpana not only for the self but also for the Sapindaas.
However ther is no restriction of Mundana applicable in the case of
Upanayana as it is not due to Karma-anga Prapti.
K RAJARAM IRS 19624 20624 TO BE CONTD
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion on the web visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZoqAOUXksjdAU8970UUsRr4dsY%3D75rPO3KN1Vs61rjEqHQ%40mail.gmail.com.
