SANATANA DHARMA PART 57 KRAJARAM IRS 20624 21624
* Vadhu Griha-Pravesha: Vadhu* Pravesha at the house where husband
stays should be done within sixteen days on even numbered days or on the
fifth, seventh or ninth days at the Sthira Lagna on a night but not on a
newly built and undwellled herebefore house. On the next day after Vivaha
is also good, but certainly not on the sixth day. If the Vadhu Pravesha is
done as indicated above, there is no need to examine Tithi-Vaara-Nakshatra
or Chandraadi Bala as per Gochaara; also Guru-Shuktaastaadi Doshas nedd to
be examined.However, there may be only one precaution and that is the Vadhu
Pravesha should not be done in case on that day there should not be
Vyatipaata yoga, Kshaya Tithi, Grahana, Vaidhruti, Amavasya, Sankranti
including Maasa Sankrantis, Bhadra etc. At the entrance of the New Vadhu in
the husband’s home or in the case of leaving her parents house for Vivaha,
there is no restriction of Shukra Vaara as otherwise observed on other
Shukra vaaraas.
In case the sixteen days limit is crossed, Vadhu Pravesha is
auspicious on Vishama or odd Dina, Vishama Maasa or Vishama Varsha , since
on the even numbered days, or months or years, there is a risk of Vaidhavya
or widow-hood. Also, afrer the cut-off number of sixteen days, Vadhu
Pravesha is auspicious in the Nakshatras viz. Ashwini, Rohini,
Mrigaseersha, Pushya, Magha, all the three Uttaraas, Hasta, Chitra, Swaati,
Anuradha, Moola, Sharavana, Dhanishtha and Revati. After a month after the
Vivaha, the prescribed months are Aswiyuja, Maagha, Phalguna, Vaishakha and
Jyeshtha. Among the Tithis, Vadhu Pravesha is auspicious on all excepting
Chaturthi, Navami, Chaturdashi and Pournami.
As regards, days all the days are good excepting Sundays and
Tuesdays. After five years, Vadhu Pravesha loses relevance of odd and even
days, months etc.
* Vadhu’s Dwitiya Pravesha:* The Second entrance of the Vadhu is
also considered as significant and the propitious timings are as follows:
In case the ‘Dwiteeya-Aagamana’ happens within the sixteen day barrier of
Vivaha, then there are no restrictions applicable such as Adhika maasa,
Vishnu Shyana Maasa, Sama Varsha, Prati Shukra Vaara Nishedha and so on.
Again of the re-entrance is within the sixteen days, especially on the
eleventh day if on a Sama Vaara / even day of the week, then no
consideration of Tithi-Nakshatra-Yoga is applicable. Also the constraint
of Prati Shukra Vaara is not applicable to the Gotris of Kevala Angirasa,
Kevala Bhrigu, Bharadwaaja, Vashishtha, Kashyapa, Atri and Vatsa. The Prati
Shukra limitation is also not applicable to those born in the Prathama
Paadaas of Revati, Ashwini, Bharani, and Krittika while Chandra is present
and Shukra is blind therein. The applicability of Nitya Shukra Vaara Gamana
is also nil duringthe Durbhikshaas, Upadravaas, Vivahas, Tirtha Yatraas or
within the same village, township or city.
*Vadhu’s Prathama Vatsara Nivasa in the In-Law’s House:* In the
first Ashaadha Maasa after the Vivaha, the Vadhu is forbidden to stay in
the in-law’s house as her mother in law has the risk of her house. If
there occurs a Kshaya Maasa in the first year’s stay of the new bride,
then there would be risk of her own life. Her stay in the In-law’s house in
Jyeshtha Maasa is risky of the life of husband’s elder brother; her father
is exposed to risk in Pousha Maasa, Mala Maasa Chaitra is risky for her
husband; again if she stays in her father’s house in other months, her
father gets exposed to risk. If no body else stays at the same place in
that house excepting her husband in the Mala Maasa Chaitra, there would
however be no risk to anybody.
*Punarvivaha:* If there is an apprehension of Dushta
Lagna-Nakshatra-Yoga Ashubhaas, then Punar- Vivaha be executed along with
Kushmaandi-Ghrita-Homa Vidhi to the Vadhu Varaas. Also if the earlier bride
were a drunkard, vyabhichari, barren, full of diseases, spendthrift,
quarrelsome and Pati –dweshi, then again Punarvivaha Vyavastha is a
practical Vedic Dharma. The relacement wife who is obedient, sincere, adept
in household chores, Praya bhashani would be a fit candidate for Punar
Vivaha; but there is an obligation of parting with one-third of the
husband’s property and earnings in favour of the first wife. If the
earlier wife is too poor and unable to sustain herself then the male parner
should maintain her. According to Manu :
Adhivinnaa tu yaa Naari nirgattchedrushtitaa grihaat, Saa Sadyah
Saanniroddhavyaa twaajyaa vaa Kula sannidhow/ (If the earlier wife gets
angry and decides to leave the husband, then the husband should prevent
from leaving or alternatively abandon her in the presence of the
‘Kulasthaas’. In case the earlier wife is dead, then ‘Punarvivaha’ be
performed in the Vishama Varsha since in the Sama Varsha re-marriage is
fraught with the risk of the Kartha’s own life.
He has to first perform ‘Maha Rudraabhisheka’or Mrityunjaya Japa
to ward off any adverse impact of performing the second wedding. But one
should not agree to a remarriage with a third hand Kanya, lest there would
be an eventuality of the Vadhus’s death or Vaidhavya. If need be the third
Vivaha should be of the type of Arka Vivaha. On a Sunday or Saturday in
Hasta Nakshatra or any other Shubha Dina, the third wedding by performed
invoking Surya Deva and after Pradakshinaas pray to him:
Triloka vaasin Saptaashwacchaayayaa sahito Ravey, Triteeyodwyhajam
dosham nivaaraya sukham kuru/ Then with Ablinga Mantras perform Puja,
Gudaanna Naivedya, Pradakshina. The Brahmana on behalf of Arka as Kanyaa
data makes the Sankalpa and after Vivaha Homa declares the Kanya as his
Vedic wife.
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In brief some ideas:
(1) Garbhadan (Conception)
'Garbha' means womb. 'Dan' means donation. In this the man places his seed
in a woman. The Gruhyasutras and Smrutis advocate special conditions and
observances for this, to ensure healthy and intelligent progeny.
Procreation of children was regarded as necessary for paying off debts to
the forefathers. Another reason for having progeny is given in the
Taittiriya Upanishad. When the student ends his Vedic studies, he requests
permission to leave from his teacher (see Samskara 14). The teacher then
blesses him with some advice which he should imbibe for life. One of the
commands is:
"Prajaatantu ma vyavyachchhetseehi..."
(Shikshavalli, Anuvak 11.11)
"Do not terminate one's lineage - let it continue (by having children)."
(2) Pumsavana (Engendering a male issue)
Pumsavana and Simantonayana (the third samskara) are only performed during
the woman's first issue. Pumsavana is performed in the third or fourth
month of pregnancy when the moon is in a male constellation, particularly
the Tishyanakshatra.
This symbolises a male child. Therefore the term pumsavana literally
means 'male procreation'. Sushrut, the ancient rishi of Ayurveda, has
described the procedure in his Sushruta Samhita: "Having pounded milk with
any of these herbs - Sulakshmana, Batasurga, Sahadevi and Vishwadeva - one
should instil three or four drops of juice in the right nostril of the
pregnant woman. She should not spit out the
juice."
(3) Simantonayana (Hair-parting)
In Gujarati this is known as Khodo bharavo. In this, the husband parts the
wife's hair. The religious significance of this samskara is to bring
prosperity to the mother and long life to the unborn child. It also wards
off evil influence. The physiological significance is interesting and
advanced. Sushrut (Sharirsthan, Ch.33) believed that the foetus's mind
formed in the fifth month of pregnancy. Hence the mother is required to
take the utmost care for delivering a healthy child. Stipulating the
details, Sushrut enjoined the pregnant mother to avoid exertion of all
kinds: refrain from sleeping during the day and keeping awake at night, and
also avoid fear, purgatives, phlebotomy (bloodletting by slicing veins) and
postponing natural excretions.
(Sharirasthana Ch.21).
Besides samskaras which affect the physical health of the foetus, ancient
scriptures contain examples of learning samskaras imprinted on it. From the
Mahabharat, we know that Arjun's son, Abhimanyu, learnt the secrets of
battle strategy while in his mother's, Subhadra's, womb. The child-devotee
Prahlad of the Shrimad Bhagvatam, learnt about the glory of Lord Narayan
while in his mother's, Kayadhu's, womb. Just as a foetus can grasp good
spiritual samskaras from the external world, the opposite is also true. It
can definitely be affected by certain undesirable habits of the mother.
Today we know that smoking, alcohol, certain medications and drugs have a
detrimental effect on the foetus. The Varaha Smruti prohibits eating meat
during pregnancy. Therefore, the Smrutis enjoined the husband to take every
possible care to preserve the physical, mental and spiritual health of his
pregnant wife. The Kalavidhan prohibits him from going abroad or to war,
from building a new house and bathing in the sea.
K Rajaram IRS 20624 21624 to be contd
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