షోడశ సంస్కారాలు
సంస్కారములు హిందూ సాంప్రదాయములో ఆగమ సంబంధమయిన క్రియలు. ఇవి ప్రతి హిందువు యొక్క జీవిత పర్యంతమూ వివిధ దశలలో జరుపబడతాయి. స్త్రీ, పురుష సమాగమము మొదలుకొని, జననము, మరణము మరియు తదనంతరము ఆత్మ పరలోక శాంతి నొందుట వరకు సంస్కారములు జరపబడును.
సంస్కారములు మొత్తము పదహారు. వీనినే షోడశ సంస్కారములు అని కూడా వ్యవహరించెదరు. ఈ పదహారు సంస్కారములను తిరిగి రెండు విభాగముల క్రింద విభజించారు. అవి జనన పూర్వ సంస్కారములు (పుట్టుకకు ముందు), మరియు జననానంతర సంస్కారములు (పుట్టిన తరువాత). మొదటి మూడు సంస్కారములు జనన పూర్వ సంస్కారములు, ఆపై పదమూడు సంస్కారములు జననానంతర సంస్కారములు.
వ్యక్తి జీవితంలోని వివిధ దశల్లో జరిపే సంస్కారాలు:
గర్భాదానం
ప్రధాన వ్యాసం: గర్భాదానము
స్త్రీ పురుష తొలి సమాగమ సందర్భములో మంచి పుత్రుని ఆశించి జరిపే కార్యక్రమము ఇది. ఈ సందర్భములో చదివే మంత్రాలు సత్సంతానాన్ని (పురుష) ఆ దేవుని కోరుకుంటున్నట్లుగా తెలియజేస్తాయి.
పుంసవనం
స్త్రీ గర్భం ధరించినట్లు రూఢి అయిన తర్వాత ఆమెకు కొడుకు పుట్టాలని చంద్రుడు పురుషరాశిలో ఉన్నప్పుడు జరిపే సంస్కారం. గర్భిణీ స్త్రీ ఆ రోజంతా ఉపవాసముంటుంది. ఆ రాత్రికి మొలకెత్తిన మర్రి విత్తనాలను నూరి ఆ రసాన్ని "హిరణ్యగర్భ:..." అని మంత్రాలు చదువుతూ ఆమె కుడి ముక్కులో వేస్తారు. చంద్రుడు పురుష రాశిలో ఉన్నప్పుడు ఇలా చేయడం ద్వారా దృఢకాయుడు, ఆరోగ్యవంతుడైన కొడుకు పుడతాడని నమ్మకం.
ఇది మరియు సీమంతోన్నయనం గర్భాన్ని రక్షించుకొనుటకు చేసే సంస్కారములు. కావున ఈ రెండు గర్భా కాలమునందే చేయవలెను. పుంసవనము గర్భము ధరించిన మూడవ మాసములో మొదటి పదిరోజులలో చేయవలెను. ఈ కార్యక్రమములో మఱ్ఱిపండ్లను మినుములతో, యవలతో కలిపి గర్భిణికి వాసన చూపించెడి వ్యవస్థ యున్నది. దీనివలన యోనియందున్న దోషములు తొలగి గర్భరక్షణ శక్తి కలుగునని సుశ్రుతము మొదలగు ఆయుర్వేద శాస్త్రములందు చెప్పబడియున్నది. మోక్షమునకు ఉపయోగపడే ఉత్తమ స్థూల శరీరమును పొందు లక్ష్యముతోనే ఈ పుంసవన సంస్కారము నిర్ణయించబడినది.
సీమంతం
ప్రధాన వ్యాసం: సీమంతం
తల్లి సౌభాగ్యాన్ని, పుట్టబోయే బిడ్డ దీర్ఘాయుష్షును కోరుతూ చేసేది. కడుపులోని బిడ్డ ఆరోగ్యకరంగా ఎదగడానికి తల్లి శారీరక, మానసిక ఉల్లాసం ఎంతో అవసరం. అందుకోసం ఆమె, ఆమె భర్త పాటించవలసిన నియమాలు ఈ సంస్కారంలో భాగంగా ఉన్నాయి. వాటిలో ఒకటి దోహదం (అంటే గర్భిణీ స్త్రీ భర్త ఆమె కోరిక ఏమిటో తెలుసుకుని తీర్చడం). సీమంతం అంటే పాపిడి తీయడమని అర్థం. అంటే ఆ సమయంలో భర్త ఆమెను అంత అపురూపంగా చూసుకోవాలని అర్థం.
జాతకర్మ
బొడ్డుతాడు కోసే ముందు చేసే సంస్కారాలు. దీంట్లో భాగంగా జరిపే తంతులు చాలా ఉన్నాయి:
మేథాజనన: బలానికి, తెలివితేటలకు ప్రతీకలైన నెయ్యి, తేనెలనుఒక సన్నని బంగారుదారంతో శిశువు నోటికందిస్తారు. దీన్ని పిల్లల పట్ల తాము నెరవేర్చవలసిన మొట్టమొదటి బాధ్యతగా వారు భావిస్తారు. హిందువులు పిల్లల తెలివితేటలకు ఎంత ప్రాధాన్యతనిస్తారో దీని ద్వారా మనకు తెలుస్తుంది.
ఆయుష్య: దీర్ఘాయుష్షును కలిగించే ఋషులు, పితృదేవతలు, అగ్ని, సోములను ఆవాహన చేసే మంత్రాలను శిశువుముందు చదువుతారు.
శక్తి: తండ్రి బిడ్డ చెవిలో "త్వం...శతమానం భవతి:" అని ఆ శిశువుకు చెబుతాడు. అప్పుడు బొడ్డుతాడు కోసి, శిశువును శుభ్రం చేసి, చనుబాలు పట్టిస్తారు.
ఆయుష్య: దీర్ఘాయుష్షును కలిగించే ఋషులు, పితృదేవతలు, అగ్ని, సోములను ఆవాహన చేసే మంత్రాలను శిశువుముందు చదువుతారు.
శక్తి: తండ్రి బిడ్డ చెవిలో "త్వం...శతమానం భవతి:" అని ఆ శిశువుకు చెబుతాడు. అప్పుడు బొడ్డుతాడు కోసి, శిశువును శుభ్రం చేసి, చనుబాలు పట్టిస్తారు.
నామకరణం
నామకరణం అనగా పేరు పెట్టడం. ఆడ, మగ పిల్లలకు పెట్టవలసిన పేర్లకు సంబంధించిన నియమాలను గృహ్యసూత్రాలు పేర్కొన్నాయి. పరాశర గృహ్యసూత్రాల ప్రకారం పేరు రెండు లేక నాలుగు అక్షరాల పొడవుండి హ్రస్వ అచ్చుతో కూడిన హల్లుతో మొదలై చివర్లో దీర్ఘం కానీ విసర్గం కానీ ఉండాలి. వేర్వేరు గృహ్యసూత్రాల్లో ఈ నియమాలు వేర్వేరుగా ఉన్నాయి. ఆడపిల్ల పేరు బేసి అక్షరాలుండి పేరు చివర అ ఉండాలి.
పేరు పెట్టడానికి నాలుగు పద్ధతులున్నాయి:
మొదటిది జన్మనక్షత్రాన్ని బట్టి;
రెండవది పుట్టిన నెల/రాశ్యధిపతిని బట్టి;
మూడవది ఇలవేలుపును బట్టి;
నాలుగవది అందరూ పిలిచే పేరును బట్టి.
చివరి పద్ధతి కుటుంబ సంప్రదాయాన్ని బట్టి, విద్యాస్థాయిని బట్టి ఉంటుంది. ఐతే లేకలేక కలిగిన సంతానానికి, కుటుంబంలో చాలామంది పిల్లలు చనిపోయాక పుట్టినవారికి దుష్టశక్తుల్ని దూరంగా ఉంచడం కోసం విడ్డూరంగా ఉందే పేర్లను పెడతారు.
రెండవది పుట్టిన నెల/రాశ్యధిపతిని బట్టి;
మూడవది ఇలవేలుపును బట్టి;
నాలుగవది అందరూ పిలిచే పేరును బట్టి.
చివరి పద్ధతి కుటుంబ సంప్రదాయాన్ని బట్టి, విద్యాస్థాయిని బట్టి ఉంటుంది. ఐతే లేకలేక కలిగిన సంతానానికి, కుటుంబంలో చాలామంది పిల్లలు చనిపోయాక పుట్టినవారికి దుష్టశక్తుల్ని దూరంగా ఉంచడం కోసం విడ్డూరంగా ఉందే పేర్లను పెడతారు.
నిష్క్రమణ
బిడ్డను మొదటిసారిగా ఇంట్లోనుంచి బయటికి తీసుకురావడం. అప్పటివరకూ ఇంట్లోనే పెరిగిన బిడ్డ మొదటిసారిగా బయటి ప్రపంచంలో అడుగుపెడుతున్నప్పుడు ఆ బిడ్డను బలమైన ప్రకృతిశక్తులనుంచి, అతీత శక్తుల బారి నుంచి కాపాడడానికి చాలా జాగ్రత్తలు (అధిభౌతికమైనవి, ఆధ్యాత్మికమైనవి) తీసుకోవాలి. అందుకే ఈ సంస్కారం చాలా ముఖ్యమైనదిగా భావిస్తారు.
అన్నప్రాశన
అన్నప్రాసన
మొదటిసారిగా ఘనాహారం తినిపించడం (సాధారణంగా ఆరో నెలలో) అన్నప్రాసన. పెరుగుతున్న బిడ్డ భౌతికావసరాలను తీర్చడానికి అవసరమైన అతి ముఖ్యమైన ప్రక్రియ. సుశ్రుతుడు కూడా ఆరవనెలలో బిడ్డ చేత తల్లిపాలు మానిపించి ఘనాహారం ఇవ్వాలని పేర్కొన్నాడు. ఇందుకవసరమైన ఆహారాన్ని కూడా వేదమంత్రోచ్చాటనల మధ్య పరిశుభ్రమైన పాత్రల్లో వండుతారు. ఒక్కో రకమైన గుణాన్ని పెంపొందించడానికి ఒక్కో రకమైన ఆహారాన్ని అందించడం జరుగుతుంది. ఈ సంస్కారం జరపడం వల్ల వయసుకు తగిన ఆహారం అందడమే గాక ఆహారం పట్ల పవిత్రభావన ఏర్పడుతుంది.
చూడాకరణ
పుట్టు వెంట్రుకలు తీయించడం.
పుట్టువెంట్రుకలు తీయించడం. దీర్ఘాయుష్షును, అందాన్ని కోరుతూ చేసే సంస్కారం. సుశ్రుతుడు, చరకుడు కూడా గుండు వల్ల దీర్ఘాయుష్షు, అందం చేకూరుతాయని పేర్కొన్నారు. తలనీలాలు దేవునికి లేదా దేవతకు అర్పించడం గురించి గృహ్యసూత్రాల్లో గానీ, స్మృతుల్లో గానీ లేనేలేదు! పూర్వకాలంలో కూడా కొన్ని సార్లు దేవాలయాల్లో తలనీలాలు అర్పించడం ఉన్నప్పటికీ అది కొన్ని ప్రత్యేక సందర్భాల్లోనే జరిగేది (లేకలేక కలిగిన పిల్లలు లేదా ఒకరిద్దరు పిల్లలు చనిపోయిన తర్వాత పుట్టిన పిల్లలకు). గృహ్యసూత్రాల ప్రకారం ఈ సంస్కారం మొదటి సంవత్సరం చివర్లో గానీ, మూడొ ఏటగానీ చెయ్యాలి. తర్వాతి కాలాలోని సూత్రకర్తలు ఈ వయసును ఏడేళ్ళవరకు పొడిగించారు.
పుట్టువెంట్రుకలు తీయించడం. దీర్ఘాయుష్షును, అందాన్ని కోరుతూ చేసే సంస్కారం. సుశ్రుతుడు, చరకుడు కూడా గుండు వల్ల దీర్ఘాయుష్షు, అందం చేకూరుతాయని పేర్కొన్నారు. తలనీలాలు దేవునికి లేదా దేవతకు అర్పించడం గురించి గృహ్యసూత్రాల్లో గానీ, స్మృతుల్లో గానీ లేనేలేదు! పూర్వకాలంలో కూడా కొన్ని సార్లు దేవాలయాల్లో తలనీలాలు అర్పించడం ఉన్నప్పటికీ అది కొన్ని ప్రత్యేక సందర్భాల్లోనే జరిగేది (లేకలేక కలిగిన పిల్లలు లేదా ఒకరిద్దరు పిల్లలు చనిపోయిన తర్వాత పుట్టిన పిల్లలకు). గృహ్యసూత్రాల ప్రకారం ఈ సంస్కారం మొదటి సంవత్సరం చివర్లో గానీ, మూడొ ఏటగానీ చెయ్యాలి. తర్వాతి కాలాలోని సూత్రకర్తలు ఈ వయసును ఏడేళ్ళవరకు పొడిగించారు.
కర్ణవేధ
చెవులు కుట్టించడం. ఐదేళ్ళలోపు చేయవలసిన సంస్కారం. కర్ణాభరణాలు ధరించడం మొదట్లో అందం కోసమే మొదలైనా తర్వాత ఆరోగ్యదృష్ట్యా దానికున్న ప్రాధాన్యతను బట్టి దానిని సంస్కారాల్లో చేర్చి ఉండవచ్చు. చెవులు కుట్టడానికి వాడే సూది:
క్షత్రియులకు బంగారంతో,
బ్రాహ్మణ, వైశ్యులకు వెండితో,
దేవలుడనే స్మృతికర్త "చెవిరంధ్రాలగుండా సూర్యకిరణాలు ప్రసరించని బ్రాహ్మణుడిని చూడడం వల్ల అప్పటివరకు చేసుకున్న పుణ్యమంతా పోతుంది." అని పేర్కొన్నాడు.
బ్రాహ్మణ, వైశ్యులకు వెండితో,
దేవలుడనే స్మృతికర్త "చెవిరంధ్రాలగుండా సూర్యకిరణాలు ప్రసరించని బ్రాహ్మణుడిని చూడడం వల్ల అప్పటివరకు చేసుకున్న పుణ్యమంతా పోతుంది." అని పేర్కొన్నాడు.
అక్షరాభ్యాసం
బిడ్డ మనసు తగినంతగా పరిపక్వత చెంది కొత్త విషయాలు నేర్చుకోవడానికి సిద్ధంగా ఉన్నప్పుడు మొదటగా చేయవలసినది అక్షరాలు నేర్చుకోవడం. ఈ సంస్కారాన్నే అక్షరారంభమనీ, అక్షరలేఖనమనీ, విద్యారంభమనీ అంటారు. సాధారణంగా ఈ సంస్కారాన్ని ఐదో ఏట చేస్తారు. విశ్వామిత్రుడు దీన్ని ఏడొ ఏటివరకు పొడిగించాడు. కానీ కొందరు స్మృతికర్తలు చూడాకరణ ఐన వెంటనే చేయాలని నిర్దేశించారు.
ఉపనయనం
ఉపనయనము
అక్షరాభ్యాసం లాంఛనంగా అక్షరాలు దిద్దించడమైతే వాస్తవంగా పిల్లలను విద్యార్జన కోసం గురువు దగ్గరకు పంపే ముందు జరిపే సంస్కారం ఉపనయనం. సాంస్కృతికంగా ఇది అతి ముఖ్యమైన సంస్కారం. అక్షరాభ్యాసంతో ప్రాథమిక విద్య మొదలైతే ఉన్నతవిద్య ఉపనయనంతోనే మొదలవుతుందనుకోవచ్చు. ఉపనయనం జరగడాన్ని సాంస్కృతికంగా, ఆధ్యాత్మికంగా రెండవ పుట్టుకగా భావిస్తారు. భౌతిక జననం రోత కలిగించేది. ఉదాత్తమైనది కాదు. క్రమశిక్షణ, విద్యార్జనల ద్వారా పొందే రెందవజన్మ పవిత్రమైనది, ఉదాత్తమైనది.
ఐతే ఉపనయన ఉద్దేశాలు, అర్థాలు కాలంతోబాటే మారుతూ వచ్చాయి. అథర్వణ వేదంలో ఉపనయనాన్ని గురువు విద్యార్థి యొక్క బాధ్యతలు తీసుకోవడం అనే అర్థంలో వాడితే తర్వాతికాలంలో గురువు పవిత్ర మంత్రోపదేశం చేయడమే ఉపనయనంగా భావించడం జరిగింది. హిందూ మతంలో అతిపవిత్రము, శక్తివంతమైన మంత్రంగా భావించబడే గాయత్రి మంత్రాన్ని ఉపనయనమప్పుడు ఉపదేశిస్తారు. అంతేగాక ఉపనయనం ఉన్నతవిద్యకు ఆరంభంగా గాక మతపరమైన తంతు ద్వారా పొందే రెండవ పుట్టుకగానే గుర్తింపు పొందింది. తగిన వయస్సు:
బ్రాహ్మణుడికి ఎనిమిది సంవత్సరాలు;
క్షత్రియుడికి పదకొండు సంవత్సరాలు;
వైశ్యుడికి పన్నెండు సంవత్సరాలు;
గరిష్ఠ వయోపరిమితి:
క్షత్రియుడికి పదకొండు సంవత్సరాలు;
వైశ్యుడికి పన్నెండు సంవత్సరాలు;
గరిష్ఠ వయోపరిమితి:
బ్రాహ్మణుడికి పదహారు సంవత్సరాలు;
క్షత్రియుడికి ఇరవైరెండు సంవత్సరాలు;
వైశ్యుడికి ఇరవైనాలుగు సంవత్సరాలు;
కాలం గడిచే కొద్దీ యజ్ఞోపవీతం ధరించడమే ఈ సంస్కారంలో అతిప్రధానభాగంగా మారింది. ఉపనయనం చేయించుకునేవారు సూర్యునివైపు చూస్తూ ఉండగా వారికి దీర్ఘాయుష్షు, పవిత్రత, బలం, తేజస్సు కలగాలని కోరుతూ గురువు ఈ సంస్కారాన్ని నిర్వహిస్తారు. ద్విజులు ఎల్లవేళలా ధరించే యజ్ఞోపవీతం వారికి తమ సామాజిక-ఆధ్యాత్మిక బాధ్యతలను సదా గుర్తుచేస్తూ వారి జీవితం నిరంతరం యజ్ఞజ్వాలలంత పవిత్రంగా సాగడానికి తోడ్పడుతుంది. ఒక యోగి వలె క్రమశిక్షణతో జీవితం గడపడానికి విద్యార్థికి అజినం(జింక చర్మం), దండం కూడా ఉపనయనమప్పుడు ఇస్తారు.
క్షత్రియుడికి ఇరవైరెండు సంవత్సరాలు;
వైశ్యుడికి ఇరవైనాలుగు సంవత్సరాలు;
కాలం గడిచే కొద్దీ యజ్ఞోపవీతం ధరించడమే ఈ సంస్కారంలో అతిప్రధానభాగంగా మారింది. ఉపనయనం చేయించుకునేవారు సూర్యునివైపు చూస్తూ ఉండగా వారికి దీర్ఘాయుష్షు, పవిత్రత, బలం, తేజస్సు కలగాలని కోరుతూ గురువు ఈ సంస్కారాన్ని నిర్వహిస్తారు. ద్విజులు ఎల్లవేళలా ధరించే యజ్ఞోపవీతం వారికి తమ సామాజిక-ఆధ్యాత్మిక బాధ్యతలను సదా గుర్తుచేస్తూ వారి జీవితం నిరంతరం యజ్ఞజ్వాలలంత పవిత్రంగా సాగడానికి తోడ్పడుతుంది. ఒక యోగి వలె క్రమశిక్షణతో జీవితం గడపడానికి విద్యార్థికి అజినం(జింక చర్మం), దండం కూడా ఉపనయనమప్పుడు ఇస్తారు.
వేదారంభం
అతిపురాతన ధర్మశాస్త్రాల్లో వేదారంభం గానీ, దీని తర్వాతిదైన కేశాంతం గానీ కనిపించవు. మొదట్లో ఉపనయనంతోనే వేదవిద్యారంభం చేసేవారు. కానీ తర్వాతికాలంలో వేదవిద్యతో బాటే ఇతర సామాజిక, వైజ్ఞానిక శాస్త్రాలు అభివృద్ధి చెందాక వేదవిద్యారంభానికి విడిగా మరో సంస్కారం అవసరమైంది. ప్రతి విద్యార్థి తన వంశం వారు నైపుణ్యం సాధించిన వేదాలను అధ్యయనం చేయవలసి ఉంటుంది. అందుకే ఈ సంస్కారం ఒక్కో వర్గానికి చెందిన విద్యార్థులకు ఒక్కో రకంగా ఉంటుంది:
రెండు వేదాలను అధ్యయనం చేసినవారు ద్వివేది,
మూడు వేదాలను అధ్యయనం చేసినవారు త్రివేది,
నాలుగు వేదాలను అధ్యయనం చేసినవారు చతుర్వేది.
మూడు వేదాలను అధ్యయనం చేసినవారు త్రివేది,
నాలుగు వేదాలను అధ్యయనం చేసినవారు చతుర్వేది.
కేశాంత
పదహారేళ్ళ వయసొచ్చాక మొట్టమొదటిసారి గడ్డం గీసుకోవడానికి(గీయించుకోవడానికి) సంబంధించినది ఈ సంస్కారం. యౌవనారంభదశలోని చాపల్యాలకు లొంగకుండా మరింత జాగరూకులై మెలగవలసిన అవసరాన్ని, బ్రహ్మచర్యం యొక్క ప్రాధాన్యతను ఈ సంస్కారం గుర్తుచేస్తుంది. ఈ సంస్కారానికి సంబంధించిన తంతు దాదాపు చూడాకరణ ను పోలి ఉంటుంది. ఈ సంస్కారం జరిపేటప్పుడు చివర్లో విద్యార్థి తన గురువుకు ఒక ఆవును దానంగా ఇస్తాడు. అందుకే కేశాంతాన్ని గోదానమని కూడా అంటారు.
సమావర్తన[
చదువు ముగించుకుని విద్యార్థి గురుకులాన్ని వదిలి వచ్చేటప్పుడు ఈ సంస్కారాన్ని నిర్వహిస్తారు. దీన్నే స్నాతకమని కూడా అంటారు. విద్యార్థి తాను అప్పటివరకు పాటించిన బ్రహ్మచర్యాశ్రమం యొక్క గొప్పదనాన్ని గుర్తిస్తూ, యజ్ఞయాగాదులను ముగించేటప్పుడు చేసే అవభృతస్నానం చేస్తాడు. క్రమశిక్షణతో మెలగి విద్యార్జనలో ఉత్తీర్ణుడైన విద్యార్థిని విద్యాసాగరాన్ని ఈదిన స్నాతకుడు లేక నిష్ణాతుడుగా గుర్తించడం జరుగుతుంది. ఇప్పుడు కూడా విశ్వవిద్యాలయాలు ఉత్తీర్ణులైన విద్యార్థులకు పట్టా ప్రదానం చేయడాన్ని స్నాతకోత్సవమనే అంటారు.
సమావర్తనతో చదువు పూర్తి చేసుకుని ఇంటికి తిరిగిరావడం విద్యార్థి జీవితంలో అతి కీలకమైన ఘట్టం. స్నాతకుడు పెళ్ళి చేసుకుని గృహస్థ జీవితం గడపడానికైనా, తాను గడించిన వైదిక విజ్ఞానంతో భౌతిక మానసిక బంధాలకు దూరంగా జీవితం గడపడానికైనా సిద్ధంగా ఉంటాడు. మొదటిమార్గం పాటించేవాళ్ళను ఉపకుర్వనులని, రెండవ వర్గం వారిని నైష్ఠికులని అంటారు. ఏ మార్గం పాటించడానికైనా గురువు అనుమతి తప్పనిసరి. అప్పటివరకు విద్యార్థి దశలో గురువుతోనే ఉన్నా ఆయనకు రుసుమేమీ చెల్లించకుండానే ఆయన్ని సేవించుకుంటూ విద్యను పొందిన విద్యార్థి ఇంటికి తిరిగొచ్చేటప్పుడు మాత్రం తన స్థోమతుకు తగినట్లు గురుదక్షిణ సమర్పించుకుంటాడు. గురుదక్షిణగా ఏమీ ఇవ్వలేకపోయినా గురువు అనుమతి మాత్రం తప్పనిసరిగా తీసుకోవాలి.
వివాహం
హిందూ సంస్కారాల్లో కేంద్రస్థానం వివాహానిది. వధువుకు తగిన వరుణ్ణి, వరుడికి తగిన వధువును ఎంపిక చేయడం వివాహంలో అతి ముఖ్యమైన ఘట్టం. హిందూ సమాజంలో వధూవరులుగా ఒకే వర్ణానికి (సవర్ణ), భిన్న గోత్రాలకు, భిన్నపిండాలకు చెందినవారిని ఎంచుకోవడమనే ఆనవాయితీ కొనసాగుతోంది. సపిండకుల(రక్తసంబంధీకుల) మధ్య వివాహాలను అన్నికాలాల్లో నైతికంగానూ, శాస్త్రపరంగానూ పూర్తిగా నిషేధించడం జరిగింది.
వివాహాల్లోని రకాలను గురించి తెలుసుకోవడానికి అష్టవిధవివాహాలు చూడండి.
వివాహంలో ముఖ్యమైన ఘట్టాలు:
వాగ్ధానం: పెళ్ళి ఖాయపరచుకోవడం (నిశ్చితార్థం)
వర-వరణం: వరుడిని లాంఛనప్రాయంగా అంగీకరించడం
కన్యాదానం: కన్య తండ్రి లేక తండ్రి స్థానంలో ఉండి ఆమె బాగోగులు చూసేవారు కన్యను వరుడికి అప్పజెప్పడం
వివాహ-హోమం: పెళ్ళిలో చేసే హోమం
పాణిగ్రహణం: వధూవరులు ఒకరి చేతినొకరు పట్టుకోవడం
హృదయస్పర్శ:హృదయాన్ని తాకడం
సప్తపది: సౌభాగ్యానికి, దాంపత్య సాఫల్యానికి గుర్తుగా కలిసి నడిచే ఏడడుగులు
అశ్మారోహణ: సన్నికల్లు తొక్కడం
సూర్యావలోకనం: జరుగుతున్న పెళ్ళికి సాక్ష్యంగా నిలిచిన సూర్యుణ్ణి చూడడం
ధృవదర్శనం: స్థిరత్వానికి సూచిక ఐన ధృవనక్షత్రాన్ని చూడడం
త్రిరాత్ర-వ్రతం: మూడురాత్రులు విడిగా ఉండడం
చతుర్ధి-కర్మ: లాంఛనంగా వధూవరులు కలిసే నాలుగోనాటిరాత్రి జరిపే సంబరం
హిందూ వివాహం ఆధునిక అర్థంలో చెప్పుకునే సామాజిక వ్యవస్థ మాత్రమే కాదు. మతపరంగా కూడా ఎంతో పవిత్రమైన వ్యవస్థ. పెళ్ళయాక భార్యాభర్తల మధ్య కనిపించని మూడో అనుసంధానకర్త కూడా ఉంటుంది. అదే దాంపత్య ధర్మం అనే బాధ్యత. అందుకే పెళ్ళి అనేది విడదీయరాని బంధం. దంపతుల మధ్య ఏమైనా పొరపొచ్చాలు వచ్చినా ఆ ధర్మమే వారిని ఒకటిగా కలిపి ఉంచుతుంది.
అంత్యేష్టి
Hindu funeral
హిందువుల జీవితంలోని చివరి సంస్కారం అంత్యేష్టి. ఒక హిందువు తన జీవితాన్ని వివిధ దశల్లో వివిధ సంస్కారాల ద్వార పవిత్రం చేసుకున్న తర్వాత మరణానంతరం అతడి వారసులు అతడి ఆత్మకు శాంతి, సద్గతులు కలగాలని కోరుతూ చేసేవి అంతిమ సంస్కారాలు లేక అంత్యేష్టి.
మరణానికి ముందు: మరణమాసన్నమైన వ్యక్తి తన కుటుంబసభ్యులను, బంధువులను, ఆత్మీయులను పిలిపించుకుని కన్నుమూసే ముందు అందరినీ ఒకసారి చివరిసారిగా చూసుకుని, వారికి, ప్రపంచానికి వీడ్కోలు పలుకుతారు. వారు తృప్తిగా కన్నుమూయడానికి, మరణానంతరం వారు సంతోషంగా ఉండడానికి వీలుగా వారిపేరుమీద, వీలైతే వారి చేతుల మీదుగానే దాన ధర్మాలు జరుగుతాయి.
అంతిమయాత్రకు ముందు: వారు జీవితపర్యంతం రగిలించిన పవిత్రాగ్నిలోకి ఆహుతులు సమర్పిస్తారు. దగ్గరివారు చనిపోతున్నవారి నోట్లో తులసితీర్థం, గంగాజలం వదులుతారు.
పాడె: శవాన్ని అంత్యక్రియలు జరిగేచోటికి తీసుకువెళ్ళడానికి ఏడుకట్లతో ప్రత్యేకంగా తయారుచేసిన పొడవాటి నిర్మాణం. శవాన్ని దానిమీదికి చేరుస్తారు.
అంతిమయాత్ర: మరణించినవారి బంధువులు, మిత్రులు, ఆత్మీయులందరూ అంతిమయాత్రలో పాల్గొంటారు. అందరూ కలసి శ్మశానస్థలిని చేరుకుంటారు.
అనుస్తరణి: జీవితసాగరాన్ని దాటి అవతలికి వెళ్ళేటప్పుడు సహాయకారిగా ఉంటుందనే నమ్మకంతో హిందువులు పవిత్రంగా భావించే గోవును మరణించినవ్యక్తి తరపున దానంగా ఇస్తారు.
దింపుడుకళ్ళెం: భగవదనుగ్రం వల్లో, చనిపోయినవారి ఆయుస్సు ఇంకా తీరలేదని యమధర్మరాజు వెనక్కి పంపెయ్యడం వల్లో చనిపోయినవారు తిరిగి బ్రతుకుతారనే నమ్మకంతో, బ్రతకాలనే ఆశతో అంతా సిద్ధమయ్యాక కూడా అంత్యక్రియలను కొన్ని నిమిషాలసేపు ఆలస్యం చేయడానికి పాడెను శ్మశానానికి తీసుకువెళ్ళే దారి మధ్యలో దించి శవం చెవిలో మూడసార్లు పేరుపెట్టి పిలుస్తారు. ఒక్కోసారి మరణించారని పొరబాటుగా భావించినవారు తర్వాత తిరిగి లేవడం వల్ల ఈ ఆచారం పుట్టి ఉంటుంది.
దహనం: శరీరాన్ని దహనం చెయ్యడానికి చితిపై ఉంచేముందు శరీరానికి జలంతో అభిషేకం చేయించడంతోబాటు అంత్యక్రియల్లో భాగంగా వేసే కర్మ కొంత ఉంటుంది. అది పూర్తయాక శరీరాన్ని చితిపై ఉంచి వేదమంత్రాల మధ్య నిప్పంటిస్తారు.
దహనం: శరీరాన్ని దహనం చెయ్యడానికి చితిపై ఉంచేముందు శరీరానికి జలంతో అభిషేకం చేయించడంతోబాటు అంత్యక్రియల్లో భాగంగా వేసే కర్మ కొంత ఉంటుంది. అది పూర్తయాక శరీరాన్ని చితిపై ఉంచి వేదమంత్రాల మధ్య నిప్పంటిస్తారు.
ఉదకకర్మ: చితిపై మంటల మధ్య శరీరం కాలిపోగా ఆ వేడిని తగ్గించి మరణానంతర జీవుడిని చల్లబరచడానికి ఉదకం (నీళ్ళు) సమర్పిస్తారు.
ఓదార్పుఆత్మీయుడిని పోగొట్టుకుని దు:ఖంలో ఉన్నవారికి పెద్దలు జీవితమింతేనని తెలుపుతూ మతగ్రంథాల్లో నుంచి గాథలను, జీవితసత్యాలను బోధపరిచి దు:ఖభారాన్ని తగ్గిస్తారు.
అశౌచం: చావు సంభవించిన ఇంటిలో నివాసముండడం మంచిది కాదనే నమ్మకంతో సంవత్సరకాలం ఆ ఇంటిని ఖాళీగా ఉంచుతారు. దీన్ని సూతకమని అంటారు (సూతకం రెండురకాలు: జాతాశౌచం, మృతాశౌచం).
అస్థిసంచయనం: శరీరం కాలి బూడదైనా ఎముకలు పూర్తిగా కాలిపోవు. ఆ బూడిదలో మిగిలిపోయిన ఎముకలను ఏరి తీసుకోవడం అస్థిసంచయనం.
శాంతికర్మ
స్మారకం
శ్రాద్ధం
సపిండాకరణ
The Sixteen Samskaras
In Hinduism every aspect of life is sacred.
That is why each significant stage, from conception to cremation,is celebrated as a reminder
that life is a gift from God which should be duly respected and lived according to His wishes.
Since the begining of time, man has strived to improve his own self. This has led him
to think deeper about his physical,
mental and spiritual well being. Vedic Rushis prescribed a set
of observances, known as Samskaras.
In classical Sanskrit literature texts such as Manu Smruti, samskara is
used to mean: education, cultivation, training, refinement, perfection, grammatical
purity, polishing, embellishment, decoration, a purificatory rite, a sacred rite,
consecration, sanctification, effect of past actions (karmas), merit of karmas, etc.
A general definition of samskara, encompassing nearly all of the above is "to
improve upon something while removing its undesirable attributes."
Purpose of Samskaras
(1) Cultural
The variety of rites and rituals related to the samskaras help in the
formation and development of personality. In the Parashar Smruti it is said, "Just as
a picture is painted with various colors, so the character of a person is formed by
undergoing various samskaras." Thus, the Hindu sages realised the need of
consciously guiding and moulding the character of individuals, instead of letting them
grow in a haphazard manner.
(2) Spiritual
According to the Rushis, Impurities associated with the material body are eradicated by performing
samskaras. The whole body is made a fit dwelling place for the
atma. According to the Atri Smruti a man is born a Shudra; by performing the
Upanayana Samskara (Yagnapauvita) he becomes a Dvija (twice born); by acquiring the Vedic teachings
he becomes a Vipra (an inspired poet); and by realising Brahman (God) he becomes
a Brahmin. The samskaras are a form of spiritual sadhana - an external
discipline for internal spiritual edification. Thus, the entire life of a Hindu is one grand
sacrament.
Pre-Natal Samskaras
Pre-Natal Samskaras
(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 .
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 (blood letting by slicing veins) and postponing natural excretions.
(Sharirsthan 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.
Childhood Samskara
(4) Jatakarma (Birth rituals)
These rituals are performed at the birth of the child. It is believed that the moon has
a special effect on the newly born. In addition, the constellation of the planets -
nakshatras - also determine the degree of auspiciousness. If birth occurs during an
inauspicious arrangement, the jatakarmas are performed to ward off their
detrimental effects on the child.
(5) Namkaran (Name-giving)
Based on the arrangement of the constellations at birth, the child is named on a day
fixed by caste tradition.
In the Hindu Dharma, the child is frequently named after an avatar, deity, sacred
place or river, saint, etc., as a constant reminder of the sacred values for which that
name represents.
(6) Nishkrama (First outing)
In the third month the child is allowed agni (fire) and chandra (moon) darshan.
In the fourth month he is taken out of the house for the first time, by the father or
maternal uncle, to the mandir for the Lord's darshan
(7) Annaprashan (First feeding)
Feeding the child with solid food is the next important samskara. For a son this is
done in even months - the 6th, 8th, 10th or 12th months. For a daughter this is done
in odd months - 5th, 7th or 9th months. The food offered is cooked rice with ghee.
Some sutras advocate honey to be mixed with this.
By advocating this samskara, the wise sages accomplished two important
considerations. First, the child is weaned away from the mother at a proper time.
Second, it warns the mother to stop breast feeding the child. For, an uninformed
mother, many out of love, continue breast feeding the child, without realising that
she was not doing much good to herself or the child.
(8) Chudakarma (Chaul) (Shaving of head)
This samskara involves shaving the head (of a son) in the 1st, 2nd, 3rd or 5th year,
or when initiating him with the janoi (Upanayan). According to Sushrut, the
significance of this, together with nail cutting, is to give delight, lightness, prosperity,
courage and happiness (Chikitsasthan. Ch. 24-72).
A tuft of hair (shikha, chotli) is left in place at the top of the head for longevity.
Sushrut points out its significance, "Inside the head, near the top, is the joint of a
shira (artery) and a sandhi (critical juncture). There, in the eddy of hairs, is a vital
spot called the adhipati (overlord). Any injury to this part causes sudden death"
(Sharirsthan Ch. VI, 83). In the course of time, the shikha was regarded as a symbol
of the Hindu Dharma and its removal came to be regarded as a grave sin
(9) Karnavedh (Piercing the earlobes)
The child's ear lobes are pierced either on the 12th or 16th day; or 6th, 7th or 8th
month; or 1st, 3rd, 5th, 7th or 9th year. Sushrut reasoned, "The ears of a child
should be pierced for protection (from diseases such as hydrocoele and hernia) and
decoration (Sharirasthan Ch.16.1, Chikitsasthan Ch.19.21). One sutra says that a
goldsmith should pierce the ears while Sushrut advocates a surgeon. For a boy, the
right earlobe is pierced first and for a girl, the left. For boys today, this samskara is
only prevalent in some states of India. In girls, this samskara has lost its religious educational Samskaras
Marriage Samskara
(15) Vivaha
This is the most important of all the Hindu Samskaras. The Smrutis laud the
gruhastha (householder) ashram as the highest, for it is the central support of the
other three ashrams.
Manu enjoins, "Having spent the first quarter of one's life in the guru's house, the
second quarter in one's own house with the wife, and the third quarter in the forest,
one should take sannyas in the fourth, casting away every worldly tie." (Manu Smruti
IV.1). By marriage an individual is able to achieve the four purusharths (endeavors)
of life: dharma (righteousness), artha (wealth), kama (desire) and moksha
(salvation). He is also able to pay off ancestral debt by having children. Procreation
for children is also a primary purpose of marriage.
In addition to being a religious sacrament, Hindu marriage is also regarded as an
important social institution. For developing a stable and ideal society, marriage has
been regarded as an essential element in all cultures of the world. A society without
loyal marital ties tends to degrade. By marriage, both an individual and society, while
remaining within the moral norms, can progress together. Simultaneously it does not
cause harm to others nor infringe upon one's independence. This samskara boosts
cultural values and dharma. It upholds and promotes moral righteousness and self
control.
Types of Marriages
In the Hindu scriptures there are eight types mentioned. In the Manu Smruti (iii.21)
they are divided into two groups: (i) the morally approved (prashasta) and (ii) the
disapproved (aprashasta).
(i) Prashasta
(a) Braahm: This is the purest type. It was so called because it was thought fit for
Brahmins. In this the girl is given by the father, with such ornaments that he can
afford, to a man of character and learning, whom he has invited voluntarily and
received respectfully, without taking anything in exchange (Manu Smruti, iii.17). The
Smrutis consider this type as the most honorable, as it is free from physical force,
lust, imposition of conditions and lure of money. Social decency and religious
considerations are fully taken into account.
(b) Daiva: This is the next type, inferior to the Braahm. In this, the girl is ornamented
and given away by the father to a priest who officiates at a yagna (sacrifice). It is
called Daiva since the gift is made on the occasion of a Daiva yagna. This method
was prevalent among the first three Hindu classes. This type has faded, for it is
considered improper to offer a girl to a priest.
(c) Aarsh: In this method the father of the bride received a pair or two of kine - a
cow and an ox or two cows and two oxen - from the bridegroom for the purpose of a
yagna which formed a part of a religious ritual. The pair of kine was not the bride's
price. This method was known as Aarsh because it was prevalent among the priestly
families. Nonetheless, according to the Manu Smruti (iii.53) accepting a gift, small or
large, amounts to a sale.
(d) Prajapatya: This involves the father giving away his daughter to a suitor with the
specific understanding that they both perform their civic and religious duties
together. The name Prajapatya suggests that the couple enter the bond for
discharging their duties to Prajapati i.e. for procreating and raising children.
From the Western point of view this type of marriage may be regarded satisfactory
because the rights of the husband and wife are equally well secured. But from the
view of the Hindu shastras, it is inferior to the first three. This is because the
daughter is given subject to mundane conditions. Hence the 'gift' cannot truly be
regarded as free.
As a point of interest, Kautilya in his Arthashastra prohibited divorce for the four
Prashasta marriages.
Now we shall consider the four types of marriage which are not approved by the
scriptures
.
(ii) Aprashasta
(e) Asura: The Manu Smruti (iii.31) defines this as, "Where the husband having paid
money to the relations of the bride and the bride herself, accepts him out of free will."
The main consideration in this kind of marriage is money and it is, in reality, a
purchase. Manu condemns it, "The learned father of the girl should not accept even
the least amount of price. Accepting the price out of greed, he becomes the seller of
children." (Manu Smruti, iii.51.) The Aitareya Brahmana (I.16) brands this type as
pashuvivaha - animal marriage. Today this form of marriage is still prevalent in
certain sections of Hindu society where a dowry is demanded by the bridegroom's
father from the bride's father. Public opinion has begun to frown upon dowry.
Religious and social leaders have been rallying against it.
(f) Gandharva: According to Manu, "Where the bride and bridegroom meet each
other of their own accord and the union is consummated in passion, that form is
called Gandharva." (Manu Smruti, iii.32.) The name Gandharva is derived from a
tribe of that name living in the Himalayas, in which it was a common occurrence. It
was more prevalent among the Kshatriyas as they represented the freest element in
society. The majority of the lawgivers discouraged it on religious and moral grounds.
It was regarded as inferior to the first five forms because it was performed without
sacred rituals and it originated from passion, a factor which seemed to be tenuous.
(g) Rakshas: Manu says, "Capture of a girl by force while she is crying, having
killed, scattered and injured her relatives, is called Rakshas Vivaha." (Manu Smruti,
iii.21.) This usually occurred during war or political upheavals. The Kshatriyas
usually practised this since they participated in war and obtained women as war
booties. The word rakshas means demonic.
(h) Paishach: This is the least approved. Manu (iii.34) defines this as, "Cohabiting
with a girl in loneliness when she is sleepy, mad or intoxicated." Obviously, this was
the most uncivilized and barbaric method. Paishach means 'of witches'.
The Hindu Marriage - Beliefs And Sentiments
The Hindu marriage system is described as a religious and social institution. More
important is that it is a union of two spirits rather than just two individuals. To
consider this metaphysically, an individual is made up of three bodies: physical -
composed of matter (sthul), subtle - composed of mind (sukshma) and causal -
composed of the jiva (karan). The Vedic marriage is a union between all the three -
matter with matter, mind with mind and jiva with jiva. With its sacramental vows, the
couple embark on a journey together to attain the four objectives (purusharths) of
life. During this journey the couple satisfy their desires - to earn, to beget children,
and to serve society. Added to this, they follow the path of bhakti (devotion) and
discover the divinity within themselves, of Brahman and Parabrahman. This is
reflected in one of the rites during the ceremony. Mantras are chanted to invoke
Narayan in the bridegroom and Lakshmi in the bride. The parents, relatives and
everyone present then bow to them. The union is between god and goddess, not
two material bodies. The underlying injunction to the couple is, "You are not the
body, but atma."
Regarding each other as the atma is the fundamental basis of a Vedic marriage. It is
unique in all the world's cultures - which primarily observe the Gandharva system
based on passion. This understanding is all the more important in marital discord.
At the root of any marital discord lies intolerance due to body consciousness and
one's ego - the 'I' and 'mine'. If the couple is united by atma for a common, ultimate
goal, moksha, then 'I' and 'you' cease to exist. This is because 'I' and 'you' are
empirically atma. And when 'I' and 'you' are believed to be atma, where is the
conflict that would otherwise arise from selfish motives and desires? Therefore, in a
Hindu marriage when conflicts and differences arise, they can be easily resolved.
The couple consider each other as the atma, for the atma is pure, genderless,
ageless, and inherently divine. Vivaha itself means 'to lift, to support, to uphold, to
sustain'. Admittedly, both spouses have to make sacrifices and efforts to imbibe this
lofty philosophy. It is not an overnight process, more a lifelong, sacred commitment.
It is this philosophy which has made the Vedic marriage a grand success for
thousands of years. Only the recent rise in materialism, primarily based on
superficial and mundane factors and body consciousness, have begun to ruin
today's Hindu marriages.
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
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 bridegroom leads the bride and on the fourth the bride leads
the bridegroom. 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.
(15) Vivaha
This is the most important of all the Hindu Samskaras. The Smrutis laud the
gruhastha (householder) ashram as the highest, for it is the central support of the
other three ashrams.
Manu enjoins, "Having spent the first quarter of one's life in the guru's house, the
second quarter in one's own house with the wife, and the third quarter in the forest,
one should take sannyas in the fourth, casting away every worldly tie." (Manu Smruti
IV.1). By marriage an individual is able to achieve the four purusharths (endeavors)
of life: dharma (righteousness), artha (wealth), kama (desire) and moksha
(salvation). He is also able to pay off ancestral debt by having children. Procreation
for children is also a primary purpose of marriage.
In addition to being a religious sacrament, Hindu marriage is also regarded as an
important social institution. For developing a stable and ideal society, marriage has
been regarded as an essential element in all cultures of the world. A society without
loyal marital ties tends to degrade. By marriage, both an individual and society, while
remaining within the moral norms, can progress together. Simultaneously it does not
cause harm to others nor infringe upon one's independence. This samskara boosts
cultural values and dharma. It upholds and promotes moral righteousness and self
control.
Types of Marriages
In the Hindu scriptures there are eight types mentioned. In the Manu Smruti (iii.21)
they are divided into two groups: (i) the morally approved (prashasta) and (ii) the
disapproved (aprashasta).
(i) Prashasta
(a) Braahm: This is the purest type. It was so called because it was thought fit for
Brahmins. In this the girl is given by the father, with such ornaments that he can
afford, to a man of character and learning, whom he has invited voluntarily and
received respectfully, without taking anything in exchange (Manu Smruti, iii.17). The
Smrutis consider this type as the most honorable, as it is free from physical force,
lust, imposition of conditions and lure of money. Social decency and religious
considerations are fully taken into account.
(b) Daiva: This is the next type, inferior to the Braahm. In this, the girl is ornamented
and given away by the father to a priest who officiates at a yagna (sacrifice). It is
called Daiva since the gift is made on the occasion of a Daiva yagna. This method
was prevalent among the first three Hindu classes. This type has faded, for it is
considered improper to offer a girl to a priest.
(c) Aarsh: In this method the father of the bride received a pair or two of kine - a
cow and an ox or two cows and two oxen - from the bridegroom for the purpose of a
yagna which formed a part of a religious ritual. The pair of kine was not the bride's
price. This method was known as Aarsh because it was prevalent among the priestly
families. Nonetheless, according to the Manu Smruti (iii.53) accepting a gift, small or
large, amounts to a sale.
(d) Prajapatya: This involves the father giving away his daughter to a suitor with the
specific understanding that they both perform their civic and religious duties
together. The name Prajapatya suggests that the couple enter the bond for
discharging their duties to Prajapati i.e. for procreating and raising children.
From the Western point of view this type of marriage may be regarded satisfactory
because the rights of the husband and wife are equally well secured. But from the
view of the Hindu shastras, it is inferior to the first three. This is because the
daughter is given subject to mundane conditions. Hence the 'gift' cannot truly be
regarded as free.
As a point of interest, Kautilya in his Arthashastra prohibited divorce for the four
Prashasta marriages.
Now we shall consider the four types of marriage which are not approved by the
scriptures
.
(ii) Aprashasta
(e) Asura: The Manu Smruti (iii.31) defines this as, "Where the husband having paid
money to the relations of the bride and the bride herself, accepts him out of free will."
The main consideration in this kind of marriage is money and it is, in reality, a
purchase. Manu condemns it, "The learned father of the girl should not accept even
the least amount of price. Accepting the price out of greed, he becomes the seller of
children." (Manu Smruti, iii.51.) The Aitareya Brahmana (I.16) brands this type as
pashuvivaha - animal marriage. Today this form of marriage is still prevalent in
certain sections of Hindu society where a dowry is demanded by the bridegroom's
father from the bride's father. Public opinion has begun to frown upon dowry.
Religious and social leaders have been rallying against it.
(f) Gandharva: According to Manu, "Where the bride and bridegroom meet each
other of their own accord and the union is consummated in passion, that form is
called Gandharva." (Manu Smruti, iii.32.) The name Gandharva is derived from a
tribe of that name living in the Himalayas, in which it was a common occurrence. It
was more prevalent among the Kshatriyas as they represented the freest element in
society. The majority of the lawgivers discouraged it on religious and moral grounds.
It was regarded as inferior to the first five forms because it was performed without
sacred rituals and it originated from passion, a factor which seemed to be tenuous.
(g) Rakshas: Manu says, "Capture of a girl by force while she is crying, having
killed, scattered and injured her relatives, is called Rakshas Vivaha." (Manu Smruti,
iii.21.) This usually occurred during war or political upheavals. The Kshatriyas
usually practised this since they participated in war and obtained women as war
booties. The word rakshas means demonic.
(h) Paishach: This is the least approved. Manu (iii.34) defines this as, "Cohabiting
with a girl in loneliness when she is sleepy, mad or intoxicated." Obviously, this was
the most uncivilized and barbaric method. Paishach means 'of witches'.
The Hindu Marriage - Beliefs And Sentiments
The Hindu marriage system is described as a religious and social institution. More
important is that it is a union of two spirits rather than just two individuals. To
consider this metaphysically, an individual is made up of three bodies: physical -
composed of matter (sthul), subtle - composed of mind (sukshma) and causal -
composed of the jiva (karan). The Vedic marriage is a union between all the three -
matter with matter, mind with mind and jiva with jiva. With its sacramental vows, the
couple embark on a journey together to attain the four objectives (purusharths) of
life. During this journey the couple satisfy their desires - to earn, to beget children,
and to serve society. Added to this, they follow the path of bhakti (devotion) and
discover the divinity within themselves, of Brahman and Parabrahman. This is
reflected in one of the rites during the ceremony. Mantras are chanted to invoke
Narayan in the bridegroom and Lakshmi in the bride. The parents, relatives and
everyone present then bow to them. The union is between god and goddess, not
two material bodies. The underlying injunction to the couple is, "You are not the
body, but atma."
Regarding each other as the atma is the fundamental basis of a Vedic marriage. It is
unique in all the world's cultures - which primarily observe the Gandharva system
based on passion. This understanding is all the more important in marital discord.
At the root of any marital discord lies intolerance due to body consciousness and
one's ego - the 'I' and 'mine'. If the couple is united by atma for a common, ultimate
goal, moksha, then 'I' and 'you' cease to exist. This is because 'I' and 'you' are
empirically atma. And when 'I' and 'you' are believed to be atma, where is the
conflict that would otherwise arise from selfish motives and desires? Therefore, in a
Hindu marriage when conflicts and differences arise, they can be easily resolved.
The couple consider each other as the atma, for the atma is pure, genderless,
ageless, and inherently divine. Vivaha itself means 'to lift, to support, to uphold, to
sustain'. Admittedly, both spouses have to make sacrifices and efforts to imbibe this
lofty philosophy. It is not an overnight process, more a lifelong, sacred commitment.
It is this philosophy which has made the Vedic marriage a grand success for
thousands of years. Only the recent rise in materialism, primarily based on
superficial and mundane factors and body consciousness, have begun to ruin
today's Hindu marriages.
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
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 bridegroom leads the bride and on the fourth the bride leads
the bridegroom. 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.
Marriage Samskara
(15) Vivaha
This is the most important of all the Hindu Samskaras. The Smrutis laud the
gruhastha (householder) ashram as the highest, for it is the central support of the
other three ashrams.
Manu enjoins, "Having spent the first quarter of one's life in the guru's house, the
second quarter in one's own house with the wife, and the third quarter in the forest,
one should take sannyas in the fourth, casting away every worldly tie." (Manu Smruti
IV.1). By marriage an individual is able to achieve the four purusharths (endeavors)
of life: dharma (righteousness), artha (wealth), kama (desire) and moksha
(salvation). He is also able to pay off ancestral debt by having children. Procreation
for children is also a primary purpose of marriage.
In addition to being a religious sacrament, Hindu marriage is also regarded as an
important social institution. For developing a stable and ideal society, marriage has
been regarded as an essential element in all cultures of the world. A society without
loyal marital ties tends to degrade. By marriage, both an individual and society, while
remaining within the moral norms, can progress together. Simultaneously it does not
cause harm to others nor infringe upon one's independence. This samskara boosts
cultural values and dharma. It upholds and promotes moral righteousness and self
control.
Types of Marriages
In the Hindu scriptures there are eight types mentioned. In the Manu Smruti (iii.21)
they are divided into two groups: (i) the morally approved (prashasta) and (ii) the
disapproved (aprashasta).
(i) Prashasta
(a) Braahm: This is the purest type. It was so called because it was thought fit for
Brahmins. In this the girl is given by the father, with such ornaments that he can
afford, to a man of character and learning, whom he has invited voluntarily and
received respectfully, without taking anything in exchange (Manu Smruti, iii.17). The
Smrutis consider this type as the most honorable, as it is free from physical force,
lust, imposition of conditions and lure of money. Social decency and religious
considerations are fully taken into account.
(b) Daiva: This is the next type, inferior to the Braahm. In this, the girl is ornamented
and given away by the father to a priest who officiates at a yagna (sacrifice). It is
called Daiva since the gift is made on the occasion of a Daiva yagna. This method
was prevalent among the first three Hindu classes. This type has faded, for it is
considered improper to offer a girl to a priest.
(c) Aarsh: In this method the father of the bride received a pair or two of kine - a
cow and an ox or two cows and two oxen - from the bridegroom for the purpose of a
yagna which formed a part of a religious ritual. The pair of kine was not the bride's
price. This method was known as Aarsh because it was prevalent among the priestly
families. Nonetheless, according to the Manu Smruti (iii.53) accepting a gift, small or
large, amounts to a sale.
(d) Prajapatya: This involves the father giving away his daughter to a suitor with the
specific understanding that they both perform their civic and religious duties
together. The name Prajapatya suggests that the couple enter the bond for
discharging their duties to Prajapati i.e. for procreating and raising children.
From the Western point of view this type of marriage may be regarded satisfactory
because the rights of the husband and wife are equally well secured. But from the
view of the Hindu shastras, it is inferior to the first three. This is because the
daughter is given subject to mundane conditions. Hence the 'gift' cannot truly be
regarded as free.
As a point of interest, Kautilya in his Arthashastra prohibited divorce for the four
Prashasta marriages.
Now we shall consider the four types of marriage which are not approved by the
scriptures
.
(ii) Aprashasta
(e) Asura: The Manu Smruti (iii.31) defines this as, "Where the husband having paid
money to the relations of the bride and the bride herself, accepts him out of free will."
The main consideration in this kind of marriage is money and it is, in reality, a
purchase. Manu condemns it, "The learned father of the girl should not accept even
the least amount of price. Accepting the price out of greed, he becomes the seller of
children." (Manu Smruti, iii.51.) The Aitareya Brahmana (I.16) brands this type as
pashuvivaha - animal marriage. Today this form of marriage is still prevalent in
certain sections of Hindu society where a dowry is demanded by the bridegroom's
father from the bride's father. Public opinion has begun to frown upon dowry.
Religious and social leaders have been rallying against it.
(f) Gandharva: According to Manu, "Where the bride and bridegroom meet each
other of their own accord and the union is consummated in passion, that form is
called Gandharva." (Manu Smruti, iii.32.) The name Gandharva is derived from a
tribe of that name living in the Himalayas, in which it was a common occurrence. It
was more prevalent among the Kshatriyas as they represented the freest element in
society. The majority of the lawgivers discouraged it on religious and moral grounds.
It was regarded as inferior to the first five forms because it was performed without
sacred rituals and it originated from passion, a factor which seemed to be tenuous.
(g) Rakshas: Manu says, "Capture of a girl by force while she is crying, having
killed, scattered and injured her relatives, is called Rakshas Vivaha." (Manu Smruti,
iii.21.) This usually occurred during war or political upheavals. The Kshatriyas
usually practised this since they participated in war and obtained women as war
booties. The word rakshas means demonic.
(h) Paishach: This is the least approved. Manu (iii.34) defines this as, "Cohabiting
with a girl in loneliness when she is sleepy, mad or intoxicated." Obviously, this was
the most uncivilized and barbaric method. Paishach means 'of witches'.
The Hindu Marriage - Beliefs And Sentiments
The Hindu marriage system is described as a religious and social institution. More
important is that it is a union of two spirits rather than just two individuals. To
consider this metaphysically, an individual is made up of three bodies: physical -
composed of matter (sthul), subtle - composed of mind (sukshma) and causal -
composed of the jiva (karan). The Vedic marriage is a union between all the three -
matter with matter, mind with mind and jiva with jiva. With its sacramental vows, the
couple embark on a journey together to attain the four objectives (purusharths) of
life. During this journey the couple satisfy their desires - to earn, to beget children,
and to serve society. Added to this, they follow the path of bhakti (devotion) and
discover the divinity within themselves, of Brahman and Parabrahman. This is
reflected in one of the rites during the ceremony. Mantras are chanted to invoke
Narayan in the bridegroom and Lakshmi in the bride. The parents, relatives and
everyone present then bow to them. The union is between god and goddess, not
two material bodies. The underlying injunction to the couple is, "You are not the
body, but atma."
Regarding each other as the atma is the fundamental basis of a Vedic marriage. It is
unique in all the world's cultures - which primarily observe the Gandharva system
based on passion. This understanding is all the more important in marital discord.
At the root of any marital discord lies intolerance due to body consciousness and
one's ego - the 'I' and 'mine'. If the couple is united by atma for a common, ultimate
goal, moksha, then 'I' and 'you' cease to exist. This is because 'I' and 'you' are
empirically atma. And when 'I' and 'you' are believed to be atma, where is the
conflict that would otherwise arise from selfish motives and desires? Therefore, in a
Hindu marriage when conflicts and differences arise, they can be easily resolved.
The couple consider each other as the atma, for the atma is pure, genderless,
ageless, and inherently divine. Vivaha itself means 'to lift, to support, to uphold, to
sustain'. Admittedly, both spouses have to make sacrifices and efforts to imbibe this
lofty philosophy. It is not an overnight process, more a lifelong, sacred commitment.
It is this philosophy which has made the Vedic marriage a grand success for
thousands of years. Only the recent rise in materialism, primarily based on
superficial and mundane factors and body consciousness, have begun to ruin
today's Hindu marriages.
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
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 bridegroom leads the bride and on the fourth the bride leads
the bridegroom. 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.
Death Samskara
(16) Antyesthi (Death rites)
The rushis and Dharma Sutras were at a consensus regarding the final goal of life,
which they enjoined in the four ashrams - stages of life.
"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)."
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.' 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 Bharat.
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
confluence e of the three rivers Ganga, Yamuna and Saraswati in Allahabad, known
as the Triveni Sangam.
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.
During this period, religious scriptures and devotional songs are recited and sung respectively,
for the attainment of Moksha by the deceased.
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.
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.
The jivitkriya imbues a feeling of contentment in the individual since he/she witnesses it.
(16) Antyesthi (Death rites)
The rushis and Dharma Sutras were at a consensus regarding the final goal of life,
which they enjoined in the four ashrams - stages of life.
"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)."
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.' 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 Bharat.
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
confluence e of the three rivers Ganga, Yamuna and Saraswati in Allahabad, known
as the Triveni Sangam.
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.
During this period, religious scriptures and devotional songs are recited and sung respectively,
for the attainment of Moksha by the deceased.
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.
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.
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 rushis 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 postdeath,
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.
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 rushis 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 postdeath,
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.