SANATANA DHARMA PART 59 KRAJARAM IRS 22624 23624 KR The samskaras were presented in different cultures; but except criticism, unaware of North culture is now being exhibited, there were no query so far; that meant people can understand the causes of the reptations under the samskaras and the distinction between south and north. Almost a major area has been carved out. Many doubts may only rise hereafter. Sanatana dharma will take a break here to continue later
The Marriage Ceremony (i) Haridralepan On the day before the marriage, a creamy paste of turmeric and oil is smeared over the bride's body. This is known as pithi cholvi in Gujarati and haridralepan in Sanskrit. The symbolic sentiment is that if the bride is of a dark complexion, this cosmetic treatment will endow her a lighter hue. Prior to the marriage ceremony, Ganapati (Ganesh) is worshipped at the bride's home as an auspicious beginning of the rituals, since Ganapati is the deity of auspiciousness. (ii) Var Prekshan (Welcoming the bridegroom) The bridegroom is welcomed at the entrance of the bride's house or marriage hall. The bride and the bridegroom place garlands over each other under the marriage canopy (mandap). A vow is then recited, "In following my duty, in our financial matters, in fulfilling my canopy physical thirst, I will always consult you, take your consent and act upon it." This is known as the Pratijna Svikar. (iii) Madhu Parka (Offering honey) The bride welcomes the bridegroom and gives him honey, yoghurt and ghee (clarified butter), suggesting that she will always please him with the sweetness of her behavior. There is also a sour tinge to the mixture, which symbolises the bitterness that life can sometimes bring. (iv) Pani Grahan (Proffering of the bride's hand) The parents of the bride proffer her hand to the bridegroom and request him to accept their daughter as his wife. The bridegroom accepts the bride as his wife and presents her with clothing and jewellery. (v) Vaivahik Homa (Invoking the sacred fire) The sacred fire is invoked and offerings are poured into it. Agni (fire) represents the mouth of Lord Vishnu and symbolises illumination of the mind, knowledge and happiness and Lord Vishnu serves as a divine witness. (vi) Shilarohan (Stepping on the stone) The bride places her right foot on a stone. The bridegroom tells her to be as firm as the stone in his house so that they are able to face problems with ease. (vii) Laja Homa (Offering parched rice into sacred fire) Four offerings are made to the sacred fire. The brother of the bride places parched rice into the bride's hands, half of which is meant to fall into the bridegroom's hands. Mantras are chanted. The bride prays to Yama, the God of Death, that he grants long life, health, happiness and prosperity to the bridegroom. (viii) Saptapadi (The seven steps) The bride and the bridegroom take seven steps around the sacred fire. At each step they invoke the blessings of God. As the couple walk the seven steps they pledge the following seven vows: 1. Let us take this first step towards food and the necessities of life. 2. Let us take this second step towards strength and vigor. 3. Let us take this third step towards wealth and prosperity. 4. Let us take this fourth step towards obtaining happiness around the household. 5. Let us take this fifth step for progeny. 6. Let us take this sixth step to act according to the six seasons and time. 7. Let us take this seventh step to believe in the same religion and lifelong friendship. (ix) Agni Parikrama (Circumambulation of sacred fire) The bride and the bridegroom move around the sacred fire four times. On the first three rounds the bride leads the bridegroom and on the fourth the bridegroom leads the bride. Before each round an offering is made. This part of the ceremony is known as the mangal phera in Gujarati. (x) Saubhagya Chinha (Blessing the bride) The bridegroom blesses the bride by putting kumkum (vermillion powder) or sindur at the parting of her hair or on her forehead and by giving her a mangalsutra (sacred necklace). (xi) Surya Darshan (Looking at the sun) The bridegroom accepts the bride as his wife in the presence of the sun deity. If the marriage is performed at night, he tells her to look at the Dhruva star (star of steadfastness) and at the star of Arundhati (star of devotion). The bridegroom tells her to be firm in her love and duty, and to be devoted to him like Arundhati was to Sage Vashishtha. The bride tells the bridegroom that she will follow their example and remain devoted. (xii) Hruday Sparsh (Touching of hearts) The bridegroom and bride touch each other's hearts. The bride tells the bridegroom, "I touch thy heart unto mine. God has given thee as my husband. May thy heart be mine now. When I talk to thee, please listen to me with perfect attention." The bridegroom repeats the vow to the bride. (xiii) Annaprashan (Feeding the bridegroom) The bride feeds the bridegroom and tells him, "By feeding you this sweet food (traditionally kansar - made of wheat flour, sugar and ghee) I shall bind thy heart with the thread of truth and sincerity and love. My heart will be thine and thy heart will be mine forever." (xiv) Purnahuti (Completion of ceremony) After the final offering is made to the sacred fire, the priest blesses the bride and bridegroom. Flower petals and rice are distributed to the guests, who shower the bride and the bridegroom. With their blessings the marriage ceremony is completed. The bride and the bridegroom are no longer separate entities but an integrated personality who will share their lives in every way. The Sixteen Samskaras Part - 4 samskara - antyeshti - describing the death rites. (16) Antyesthi (Death rites) The rishis and Dharma Sutras were at a consensus regarding the final goal of life, which they enjoined in the four ashrams - stages of life. The stalwart poet Kalidas in his classic, Raghuvansha (1-8) stipulates: "Shaishave abhyastavidyãnãm yauvane vishayaishinãm;Vãrdhakye munivruttinãm yogenãnte tanutyajãm." "One studies during childhood (brahmacharya ashram), fulfills his desires during youth (gruhastha ashram), renounces worldly activity for silent contemplation during old age (vanprastha ashram) and then endeavors for God-realisation, after which he leaves his body." Antyeshti is the final samskara in a Hindu's life. Yajur Veda regards vivaha as the sixteenth samskara while Rig Veda considers antyeshti. Though performed after the death of a person by his relatives, it is of importance because the value of the next world is higher than that of the present. The final rituals are performed with meticulous care with the help of Brahmin priests. The first ritual after death is to place a few tulsi leaves and a few drops of water in the mouth of the dead person. It is then laid on the floor which has been purified by applying the sacred cowdung. The old clothes are removed and the body is bathed with sanctified water. The body is then covered with one piece of a new, unbleached, uncut cloth (kafan). It is then laid on a bier (nanami) made of bamboo canes tied with jute strings. The underlying message in removing the old clothes can be gleaned from a Sanskrit verse: "Dhanãni bhumau pashavashcha goshthe, Nãri gruhadware sakhã smashãne, Dehashchitãyãm paraloka mãrge, Dharmãnugo gachhati jiva ekaha." "Wealth will remain buried, cattle will remain in the pen, (his) wife will accompany (him) to the doorway, friends will accompany him to the crematorium, the body will come till the funeral pyre, but on the path to the next world, the jiva goes alone (with his karmas)." In the Swaminarayan Sampraday there is a special ritual. Where possible the sadhus are called, who then do puja of the deceased with vermilion powder. A new kanthi and flower garlands are placed around the neck. The sadhus and the nearest relatives then do arti, followed by pradakshina. Everyone present chants the Swaminarayan mantra. The sadhus then leave after delivering a consolatory This rite performed by sadhus remains unique to the Swaminarayan Sampraday. It infuses spiritual strength and thus considerably offsets the grief and hurt suffered by the relatives of the deceased. The family members then take the body to the cremation pyre, all the while chanting the Lord's name. 'Ram bolo bhai Ram' is the most commonly uttered phrase. In Bengal it is 'Hari bol, Hari bol.' In the Swaminarayan Sampradaya the Swaminarayan dhun is chanted. After the body is laid on the funeral pyre, ghee is poured over it and the fire kindled by the nearest relative. Sesame seeds are also sprinkled onto the fire as a form of puja. The latter two steps are obviously not possible where an electric kiln is used for cremation. The fire lighted in the vivaha ceremony was later, by tradition, taken to the house and kept kindled in an altar throughout life. This signified that married life was to be lived through life's vicissitudes, together. When one of the spouse died, the agni (fire) was taken in a crucible or pot to the crematorium, where it was used to light the pyre. This symbolized the end of Vivaha and the beginning of agni (antyeshti) samskara. The rituals and observances which then follow vary in different groups and parts of Gujarat.Gujarat By cremation, the body's five basic components - known as panch bhuts – Prithvi (earth), jal (water), tej (fire), vayu (wind) and akash (space) are returned to those of the universe, thus maintaining the cosmic equilibrium. All the samskaras are spiritually oriented. However, some directly benefit the environment in one way or another. Scientists in the past decade have begun to realize this. They have pointed out that cremation, for example, is the best, most effective and environmentally prudent method for disposing of the dead. Burial leads to enormous problems of space and groundwater contamination. Corpses infected with plague and slow virus diseases infect vectors which directly feed on them. This ultimately affects humans. Recently in England, the wisdom of cremating even diseased cattle has been realized, especially those afflicted with mad cow disease. Asthi Sanchayan After cremation, the ashes and residual bones (asthi) are collected in an urn. In some communities it is customary to wash them with milk and sanctified water. The urn is then taken to a sacred river such as Ganga, Narmada or to the sacred confluenc e of the three rivers Ganga, Yamuna and Saraswati in Allahabad, known as the Triveni Sangam. The Swaminarayan devotees also sprinkle the ashes in the sacred river Ghela, in Gadhada and the river Gondali in Gondal. During the ritual a Brahmin priest utters Vedic mantras and performs the final rites for the salvation of the deceased. The ashes are then sprinkled into the river. Sutak (Ashauch) – Impurity This is a period of ten to thirteen days during which the nearest family members do not perform their personal daily religious rituals such as puja, arti and thal. Their personal puja is given to a friend to perform on their behalf. The family members can visit the andir for darshan. During this period, religious scriptures and devotional songs are recited and sung respectively, for the attainment of Akshardham by the deceased. On either the eleventh, twelfth or thirteenth day, the relatives offer thal (food) to the Lord in the local mandir to repay pitru (ancestral) debt. The general Hindu belief is that as soon as the soul leaves the body, it adopts another body whose limbs grow day by day. On the tenth day after death this 'interim' body grows completely. The son of the deceased offers the pindas – food balls made from wheat flour and water - to the growing limbs, either day-to-day or all ten together on the tenth day. It is believed that, upto this day, the deceased still continues his relation with this world. Therefore the deceased is termed preta, which means one who has departed, but who has not yet reached the other world. On the eleventh day, Brahma, Vishnu, Rudra and Yama are invoked, with Vishnu as the special witness. In their presence the deceased is offered pindas. On the twelfth day the departed soul is given away to the other world, where he then resides with his forefathers. As soon as he reaches the other world he is released from his preta body. The relatives are then freed from the sutak and can then perform their daily puja. These rites are also samskaras on the soul to lead it to God. An associated rite after cremation, generally practiced in India, is for one or more male members of the deceased to shave their heads. This is rarely observed by Hindus abroad. Some communities eat only simple foods for a fixed number of days. Sajjaa In Gujarat the family members then perform the sajjaa ritual. In this, they offer a cow a cot, utensils, food grains, a set of clothes and footwear and anything else that the deceased used to a Brahmin. The Brahmin performs a ritual and takes the objects, symbolically to send them to the deceased for his use in the next world. In the Swaminarayan Sampradaya the belief is that the Atma, who is then termedkshar mukta, is received by Shriji Maharaj, Gunatitanand Swami and PramukhSwami Maharaj and taken to Akshardham. Therefore, this akshar mukta does not need any material offerings in his next life. But if it is a family or caste tradition to perform the sajjaa, this can be done at the nearest mandir and the objects are offered to the Lord Himself. Another alternative which is becoming popular is the jivitkriya. It is the same as the sajjaa, except it is performed by a person while alive - as the name implies. During this ritual the central sentiment uttered is, "I am performing this ritual to please Bhagwan Swaminarayan and Pramukh Swami Maharaj." The jivitkriya imbues a feeling of contentment in the individual since he/she witnesses it. Conclusion Samskaras like ours have their parallels in the world's other religious denominations - baptism, confirmation, holy matrimony in Christianity; barmitzvahs, and circumcision in Judaism; navjot in Parsis; and circumcision in Islam. These have significance in their own way in the lives of the members of these religions. In the past the sixteen Hindu samskaras formed an integral part of Hindu life. Today, with the encroachment of modern living, especially in urban India, only a few of them have survived: chaul, upanayan, vivaha and antyeshti. Yet these samskaras, with their spiritual import, holistically 'samskarize' (edify) all aspects of an individual's life. Since each samskara ritual makes the individual the focus of the occasion, he/she is psychologically boosted. This strengthens the individual's self-esteem and enriches interaction with those around. The samskaras bring together family members, close relatives and friends, hence increase the cohesiveness of the family unit. Therein the unit harmonizes and strengthens the social structure. The consequence of this is a healthy society with a strong cultural identity which easily refines, boosts and perpetuates its traditional beliefs, customs, morals and values. This has been one of the key reasons for the Hindu Dharma withstanding the rigors and onslaughts of foreign incursions and upheavals through the ages. The ancient rishis and sages enjoined the sixteen samskaras for the eternal benefit of mankind through their direct experience with the Divine. They wove them as into the fabric of daily life of the Hindu. They are 'outward acts,' from pre-birth to post death,for inward or spiritual grace. Today, the key samskara which will determine the cohesion and perpetuation of Hindu traditions anywhere in the world is vivaha, if observed sincerely with its pristine and lofty sentiments. Source References: Pandey, Rajbali. The Sixteen Samskaras. New Delhi: Motilal Banarsidas,rpt., 1993 Shelat, Bharati. K., Bharatiya Samskaro. Amdavad: University Book Production Board of Gujarat, 1983 Shrutiprakashdas, Shastri, Shastri Parmanand Dave & Shastri Ghanshyam Shukla. Naimittikkarmaprakashaha. Gandhinagar: AARSH, Akshardham, 1998 Vivekpriyadas, Sadhu. Apano Samskrutik Varaso, Part 2. Amdavad: Swaminarayan Aksharpith,1998 Gnaneshwardas, Sadhu. Dharmik Vidhano ane Bhavana. Amdavad: Swaminarayan Aksharpith, 1993 (Translated as Hindu Rites & Rituals) K RAJARAM IRS 22624 23624 -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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