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Significance of wedding ceremonies Among Sri Vaishnava Brahmins In Karnataka

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// Sreerasthu// //Shubhamastu//

This compilation is made to mark the auspicious occasion of the marriage of Chiranjeevi B.S. Kulashekharan, BE, MBA (son of Mr. B.K. Srinivasa Ragavan and Mrs. Vijayalakshmi Raghavan) with Chiranjeevi Sowbhagyavati G.N. Pruthvi, BE (daughter of Mr. G.V. Nagaraj and Mrs. Alaka Nagaraj). We request your august presence and your blessings for the couple. A formal invitation is sent separately. The marriage programme at Mysore comprise of On 31st October 2012 Mappillay varaverpu at about 2:30 pm Vara Pooje (Jaanvasam) at 3:30 pm Milan Reception with Light music from 7:00 pm onwards followed by dinner On 1st November 2012 Muhurtam at 09:50 a.m. to 11:30 a.m. Dhanur Lagnam Lunch Looking forward to your gracious presence, Adien Dasans,

B.K.Srinivasa Ragavan Vijayalakshmi Raghavan Vimala Sampath (Sambandhi) B.S.Madan (Son-in-law) Dr.B.S.Kula Rashmi (Daughter) Abhay & Maaya (Grand children)
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G.S.V. Iyengar Rukmini M.T. Keshava Iyengar (Sambandhi) M.K. Pankaja (Sambandhi) G.V. Nagaraj (Son) Alaka Nagaraj (Daughter-in-Law) G.N. Aishwarya (Grand Daughter)

// Srimate Srivann Shatagopa Naarayana Yathindra Mahaa Desikaya Namah //

PREFACE
We have witnessed many marriage ceremonies in which the priest will be busy in ushering through various mantras, the bride and the groom carrying out mechanically various functions as they are told and their parents busy with various other engagements all oblivious of the signification of the rituals. Due to paucity of time, the priest will not be able to explain the significance of the rituals and often rushes them through. The marriage ceremony ends, and the video taken exhibit the pomp and splendour with which it was carried out. But the married couple will have forgotten what vows they have taken even before that day concludes! A Vedic Hindu marriage is viewed as sacramental, a lifelong commitment between a man and a woman. It is the strongest bond which takes place in the presence of their parents, relatives, and friends. There is an irrevocable commitment for lifetime by both the Bridegroom and the Bride. For a Hindu, marriage is the only way to continue the family, and thereby repay his debt to his ancestors (pitru-runa). Taitthareeya Brahmana says one who is not getting married becomes yagnaheena and thus becomes condemnable (2.2.2.6). Samhita says a brahmin has to fulfill Rishi runa through brahmacharya, Deva runa through yagnas and Pitru runa by getting married and begetting children (6.3.10.5). A Vedic sage in Prayoga Chandrika has emphasized that the basis of happy and fulfilling married life is the sense of unity, intimacy and love between husband and wife. Thus, marriage is not for selfindulgence, but rather should be considered a lifelong social and spiritual responsibility. Married life is considered an opportunity for two people to grow from life partners into soul mates. Marriage is for the spiritual growth and a way of learning many things in life through experience. In other words, it is a perfect way of following the holy law of the Creator. In order to inculcate this objective, Vedas advise the bridegroom to proclaim during paani-grahan:
Gribhnamite suprajaa stvaya hastam mayaa patyaa jaradashtirya thasah Bhago Aryamaa savitaapuram dhirmayam twa durgarha patyaaya devah ||

(Meaning: Oh dear! On this auspicious occasion of our life, I take your hand in mine in the presence of invoked deities. Oh blessed woman! You be with me as a fortunate partner for a very long time. I hand over control of my home in your hands, discharge your duties joyously.) It is in order to keep this tradition alive that the wedding is given the shape of a sacramental rite in Vedic tradition. Vedic rituals followed in a Hindu marriage are prescribed in the Grihya Sutra, a branch of the Kalpa Sutra. The conduct of the wedding, suitable seasons and timings for the ceremony, and the qualification for compatibility of the bride and groom are followed even today, with some variations here and there due to passage of time. The phasing of the wedding, duties and responsibilities of the persons (vadhyar, the marriage couple, their parents and other

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close relatives) are also prescribed therein. Prescribed procedures (karanas) and their associated mantras are also ordained. The Vadhyar (Chief Priest) is required to supervise and direct the wedding to take place as per traditions. The mantras uttered in a marriage explain that the marriage is the noblest path for the couple to attain their unison for promoting prosperity, stability, peace and fine progeny. The mantras profess the couple to be inseparable companions in the spheres of religion, philosophy, love and wealth. Hindu marriages bring about a holy bond of divine continuity. Just to illustrate more, look at the seven sentences that are pronounced by both the bride and the groom: 1. 2. 3. 4. 5. Always remember the divine. Always look upon each other with sympathy, love and compassion. Help each other in all good deeds. Keep mind always pure and virtuous. Be strong and righteous. Show goodwill and affection to parents, brothers, sisters and other family members. 6. Bring up the children in such a manner that they are strong in mind and body. 7. Always welcome and respect guests. The primary witness of a Hindu marriage is Agni (or the Sacred Fire), and by the Indian law as also by tradition, no Hindu marriage is deemed complete unless in the presence of the Sacred Fire, seven encirclements have been made around it by the bride and the groom together(Sapta-padi). On the day of the marriage, the division of household duties takes place. The husband undertakes to earn the livelihood for the family and the wife takes care of the home. The married life becomes successful only when both of them perform their duties with wisdom and devotion. It is against the Indian tradition to casually go through the rituals of marriage and then live a haphazard married life. The sacramental Hindu marriage is the beginning of the acid test of life. Therefore, total commitment to the vows and pledges taken alone can make married life meaningful. I hope the youngsters about to be married will find this publication useful.

Santushto Bharyaya Bharta Bhartra Bharyaa Tathavaicha Yashminneva Kule Nityam Kalyanam Tatra Vai Dhruvam
It is certain that a family will be always joyful and prosperous wherein the husband is happy due to his wife and equally the wife is happy with her husband. Adien Dasan,

B.K.Srinivasa Ragavan
1st November 2012 Mysore.

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A Brief on the Iyengar Community


We belong to the Sri Vaishnava community of Hindu Brahmins and specifically to a sub-sect called Hebbar Iyengars from Karnataka. The word Iyengar seem to have been coined in the 15th Century AD denoting iy-angam (five samskaras) expected to be followed by them. The five samskaras are: (1) Carrying the marks of shankam and chakra on shoulders; (2) Applying Dwadasha Namams on the body; (3) Having a dasya name; (4) Getting Upadesam from the Acharya; and (5) Performing Thiru Aradhanam to Saaligramams (fossilized ammonite shells formed millions of years ago!). We follow the Visishtadvaita philosophy codified by Srimad Ramanuja Acharya and his followers Srimad Vedanta Desika (1265 AD-1369 AD) and Srimad Manavala Mamuni (1370 AD-1443 AD). Visishtadvaita philosophy points to existence of an Ultimate Reality (Sriman Narayana). In our lives we strive to attain communion with this omnipotent Supreme through self-surrender (saranagati) and meditation (bhakti). The meditation within the community involves using both the Sanskrit Vedas and Tamil Divya Prabhandams and thereby the name Ubhaya Vedanta. The namam we wear on our fore-head and at 11 other places of the body, states Brahmanda Purana, signifies two white lines indicating the Holy Feet of the Lord Maha Vishnu and the yellow or red vertical line in between signifies the presence of his consort Sri Maha Lakshmi. Iyengars have two sub-sects Then-kalai (Southern culture) and Vada-kalai (Northern culture). Perhaps it emanated from Srirangam (Southern Tamil Nadu) and Kanchipuram (Northern Tamil Nadu). The two sects differ mainly on the methodology of the surrender to the Lord. While the Then-kalai followers believe that worship (bhakti) alone is sufficient, the Vada-kalai followers believe an affirmative action is needed on the part of the devotee to attain salvation (Moksha). There are other differences the narration of which becomes highly technical. The sub-sects also converge on many points and revere each other. Rituals followed in Tamil Iyengar marriages The Vedas proclaim marriage as entering into Grahasthasramam for the Bridegroom thus promoting himself from Branhmacharyaa. It is the thirteenth in the Shodasa Samskaaras a Brahmin has to undergo. The sixteen samskaaras are: (1) Garbhaadaana; (2) Pumsavana; (3) Seemanthonnayana; (4) Jaatakarma; (5) Naamakarana; (6) Nishkramana; (7) Annapraashana; (8) Karnavedha; (9) Choula; (10) Upanayana; (11) Vedaarambha; (12) Samaavarthana; (13) Vivaaha; (14) Vaanaprastha; (15) Sannyasa and (16) Anthyeshti. [(1) to (3) are performed by the parents before the baby is born; (4) to (9) are performed by the parents before the baby is 5 years old.] The wedding rituals have been formulated by the Vedic saints. The centre of the rituals is the prayerful ritual to seek the graceful benevolence of the Lord Maha

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Vishnu. Other devatas such as Agni, Varun, Soman, etc., are invoked to be present to witness the vows taken by the couple and to shower blessings on them. A Hindu wedding ceremony at its core is essentially a Vedic yajna (involving sacrifice into fire), in which the deities are invoked in the Indo-Aryan style. It has a deep origin in the ancient ceremony of cementing the bonds of friendship/alliance. The primary witness of a Hindu marriage is the fire-deity (or the Sacred Fire) Agni, and by law and tradition, no Hindu marriage is deemed complete unless in the presence of the Sacred Fire, and the (Sapta-padi) seven encirclements have been made around it by the bride and the groom together. The list of main rituals/practices are:1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. Vethalepak : Exchange of gifts between the bride and groom Pandalkal or Chapra : Blessing the wedding venue. The pandal in the respective homes of the bride and the groom are also to be sanctified. Devar Samaardhne : Seeking blessings from deities to keep the marriage free from any impediments. (Bhagavat Tadhyaradane) Varapooje or Janwaasam : Heralding the arrival of the grooms party and inviting them to the 'mantap' Nischathartham : Commitment to be married is made and announced to all. This is nowadays done well before the wedding date. Nandi or Vratham : Anointing the bride and groom Kashiyatre : The groom embarks on a mock pilgrimage and is brought back by the Brides father. Oonjal or Sambandhmale : The couple exchange garlands Piddishuttal : The couple is protected from 'dhrishti' (evil eye) Kanyadaan : Giving away the bride Mangalaya Dharane : The groom ties the sacred 'taali' on the bride Akshathe : The couple is blessed with the showering of colored rice Homa or Havan : Lighting of the sacred fire Saptapadi : Seven steps around the sacred fire Nagoli Vasthra : The bride' s family welcomes the son-in-law Gruhapravesha : The bride is welcomed into her marital home Sambandhi Virandhu : Both families exchange gifts Reception: Post-wedding celebrations

Varapooje or Janwaasam (in North India it is called Baraat): The groom and his relatives are received in front of the kalyan mantap by the brides parents with tamboola, flowers, cocoanuts, and parappu thengai kutti in the background of Naadaswaram (South Indian shehnai). They are led to place where the stay of the groom and his party has been arranged. The groom is offered a new dress. After he wears it, Wheat-grinding and Turmeric-grinding (Godumai Kall Shastram) ceremonies take place for ushering prosperity and longevity to the couple. This is followed by Lagna patrika recital. The mantras that are recited

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during the rite declare that under the will of the God the promise to conduct the marriage was made by the elders of both sides. The groom is then taken in a procession to a temple near the marriage hall (A special pooja is arranged at Sri Yoga Narasimha swamy temple near the hall). It is a social function, indirectly for seeking approval by the public of the groom chosen by the bride and her family!

Nischitartam:
Settling the marriage is done on two aspects: one in which a legal contract between the elders in the two families is entered into and the second is a religious ceremony usually on the previous day of the wedding. The date having been settled, the auspicious time (Muhurtam) is fixed based on the birth star of the bride. The auspicious time (Muhurtam) will run for three and three-fourth Nazhigai. Each Nazhigai is 24 minutes thus making Muhurtam to run for about 90 minutes. Chiranjeevi Kula Shekharans Nischitartam with Chiranjeevi Sowbhagyavati Pruthvi took place on 08.04.2012 and the wedding got fixed for 01.11.2012 (Dhanur Lagnam between 09:50 am to 11:30 am). Both the bride and the groom are then seated for the betrothal with recital of the mantras: Uduttara maarohantee vyasyanti prutanyatah,,,,,,,,,,,pateenam cha devrunancha sajaataanaam viraadbhavah Devee vaacha majanayanta devah......sushtutaitu Dhruvante raajaa varuno dhruvam devoo bruhaspatihi,,,,,,,,,,dhruvam Sumuhoorto sthiti bhavanto anugruhnantu sumurtostu The bride is presented with a nishtitharta sari and the groom with a suitable dress. After they have been dressed in the new attire, blessing by the elders present is sought. The brides father holds a plate with fruits and tamboolam along with a veshti and requests the groom (Naalaiku kaalaiyil vratanushtana, utsarjanam galai sheydukondu, elundaruli kanya sweekaram pannavendum) Milan Reception: The reception is for formal presentation of the groom and the bride to the society, a social event and has no religious significance. It has now been a practice to hold the reception on the previous day of the marriage, though many orthodox people disapprove it. Certain rituals such as garlanding each other and pani-grahanam are reserved for the wedding day only. There are many advantages in holding the social event on the previous day itself. In the case of my son, the reception has been scheduled on the previous day of the marriage [31st October 2012 from 7:00 pm onwards] since the evening of the wedding day [1st November 2012] clashes with the marriage function of a close relative of ours at Mysore! The reception is followed by a lavish spread of a dinner!

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On the Wedding Day


The day of the wedding starts early for both the groom and the bride as there are many rituals to complete before the Muhurtam. On the day of the wedding as well on the previous day, the bride wears a number of saris. The bride will have a typical Tamil hairdo (replicating our Alwar Sri Andal) adored with flowers. The bride wears rich saris and ornaments while the groom will be wearing only simple dress! Anugne: Starting as Namah Sadasse.., this the first part of every ritual. The brides father addresses the learned people in the mantap and seeks their permission to perform the rituals. According to our sastras, getting the permission (anugraham) from vedic scholars is equal to getting the permission from the sastras. Here the brides father will seek anugraham to perform udhvaha karma, punyaham, ankura, pratisara, etc. Pratisara Bhandam: The brides father, amidst a huge portion of vedic chants, ties the right hand of the groom and the left hand of the bride with a thread (Manjal kaappu) immersed in turmeric solution. The mantras invoke Vasuki Devata to protect the bride and the groom against all evils. Vratam and Palikai: The rituals begin in the early hours on the marriage day separately for the groom and the bride. Before taking bath, both have Nalangu paste smeared on their hands and feet. The groom performs vratam and the brides father performs Jathakarna and Namakarna (if not performed earlier) to the bride. The grooms prospective mother-in-law applies Mai (eye-shade) to the groom as part of decoration and shows him a mirror. Five bowls (Paalikai) containing Ousadhi Dhanyas (pre-soaked grains) is brought and water is poured into them by five elderly sumangalis. After the seeds sprout, they are discharged in a river. In Karnataka, the sprouted seeds are distributed to the gathering, which I feel is more sensible since the ritual signifies fertility. By doing this the love and affection mutually between the groom and the bride will grow very fast!

Kasiyatre:
Just prior to kasiyatre, traditional practice is for the mother of the bride accompanied by other elderly ladies (sumangalis) to carry vrata bhakshanangal to the grooms room. The groom is seated facing east along with another person and both are served with theruttupaal, idlis, bhakshanangal, etc. After this the groom wears chappals, holds a walking stick, an umbrella and carries Srimat Bhagavatgeeta book. He will carry a coconut and Beatle leaf, dakshinai and some rice in a shoulder bag and proceeds for kasi yatre. He seeks permission from the brides father thus: Charita brahma charyoham kruta vrata chatushtayah| Kasi yatra gamishyami anugnam dehi mae shubham||

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(Meaning: As I move past from brahmacharya, I seek your permission to go for kasi yatre which is one of the four vratas). To this request the brides father replies: Saalankaaram mama sutam kanyam daasyami te dwija| Paanim gruhitwaa saagnistwam gacha swaagachcha madgruham|| (Meaning: Take my well dressed daughter in kanya dhaan and later go for kasi yatra along with her). Thus the groom is brought back.

Sambhanda Maalai:
The bride is carried by her maternal uncle (Mama) to the Unjal (swing). The bride and the groom are lifted to the shoulders of their respective uncles and in that position exchange flower garlands thrice and then sit on the Unjal in the midst of songs and nadaswaram. A garland worn by a person, should not be used by another, ordain our shastras. Here the exchange of garlands symbolizes their unification as one soul in two bodies. It is inward acceptance by each of the very fragrance of the other. The chains of the Unjal signify the eternal Karmic link with Almighty above; the to-and-fro motion of the Unjal represent the undulating seawaves of life; yet, in mind and body they shall move in harmony unperturbed, steady and stable. While the couple are seated on the Unjal, their feet are washed with milk and water, Five sumangalis pour water into deepa patre and jala patre circling the pair three times (for removing dhrishti) followed by arati. The pair is then led to the mantap. Among Iyengars from Tamilnadu, the bride and the groom hold hands and enter the mantap. In our customs in Karnataka, the bride and the groom have to hold the hand of their respective mothers-in-law! Adoring Metti: A silver ring is to be worn on the second fingers of the toes traditionally by married women. Both the Thali and Metti are symbols that a woman is married and are considered very sacred. Our sastras have attached great significance for the Metti. In the old days, the brother of the bride would put Metti to the bride but in recent years it has been the practice for the groom to perform the function. Medically it is proved that wearing silver Metti regulates the menstrual cycle for the bride. Arundati Star : Watching the Arundati Star is one of many activities to impart the traditional values enshrined in the sastras. Just before Mangalya-dharanam, the groom takes the bride outside in the open to show her Arundati Star, which in the Great Bear constellation shines as the sixth star of the Saptha Rishi Mandal. Arundati was the wife of the great sage Vashista and became an immortal star due her devotion to her husband. She is identified with the morning star and forms a double star with Vashista in Ursa Major. When the groom shows the bride the double star of Vashishta and Arundati, it is symbolic of marital fulfillment and mutual loyalty.

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Kanya Dhanam :
Translated literally it means gifting the bride to the groom. Our sastras attach great importance to Kaya Dhanam as the most sacred of all dhanams. The groom is treated as Lakshi Narayana Swaroopi. The bride is made to sit on the lap of her father. Ganga Water (we also mix with water from Manasa Sarovar, Yamuna and Kaaveri rivers) is poured (sprinkled) with the recital of the mantras: Kanyam, kanaka sampannam, kanakabharana bhushitham,Dhaasyami Vishnave Thubhyam Brahmaloka jigeeshaya; Viswarambara:, sarvabootha: Sakshina: sarvadevathaa: Imam Kanyam pradhaasyami pitrunam tharanaya cha; Kanye mamagratho bhooya: Kanye mea bhava parswayo: Kanyeme saravatho bhooya: twa dhaana moshamapnuyam Imam kanyam praja sahathwa karmabhya: prathipadhayami. To this the groom replies Kanyaam Prathigrunnami (I am accepting her). The mantras mean: With the aim of attaining Bramhmaloka, I am giving this fully ornamented girl to you. In witness of the gods ruling this earth, to please my ancestors, I am handing over this girl to your care. With high character, pleasing manners, this girl will assist you in all your good deeds. The father of the bride addresses the groom three times saying Dharmecha, Arthecha, Kaamecha Naathi charitavya and the groom replies all three times Naaticharami. It means that the groom will not violate accepted codes of conduct in his married life with the bride. While transferring the bride her father should tell the following prayer: - (a) I am giving to you as a gift, my ever playful gold like daughter, who came to my house to give redemption to my ancestors and who would make me reach the heavens in future, bedecked in gold to you, who is the personification of Vishnu. (b) I am giving her to you so that you can get children through her and do all your prescribed religious duties.

The groom replies: - I accept her by the grace of Sun who made this world, with my hands protected by the Aswini Devas with the permission of the Sun God.
Just after Kanya Dhanam various other dhanams are given away by the brides father. Bhoo-danam, Gov-danam and Saaligrama Danams are given to the groom and other 10 danams to srivaishnavites.

Thiru Mangalya Dharanam :


Known as Taali, it is tied to the neck of the bride by the groom. Our traditional taali made for Chiranjeevi Sowbhagyavati Pruthvi is similar to this:

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Thirumangalyam is tied to turmeric powder-coated thread, kept on a silver platter along with a piece of jaggery, rice, a coconut and a heavy nine yard Kanchivaram sari given by the mother of the groom to the bride and are taken to the Acharya, the priests, elders and the assembled guests for their blessings (Dheerga
sumangali bhava; ayur arogya ishwarya sampat amurutadbhava; grihastashrame shubhanivardhantam..etc).

After the bride comes back wearing koorai-pattu sari, she sits on the lap of her father who himself will be sitting on a heap of paddy. Paddy signifies prosperity. A ring made by dharba grass is placed on her head with the mantra :Aryamno agnim pariantu kshipram prateekshantag schchrvo devarashcha (Meaning: Mothersin-law of both sides may pray for the blessings of Soorya (the Sun God) and see the ring placed]. On the ring a symbolic yoke is placed. Lord Indra is invoked addressing Him as Sachipati. The Thirumangalyam (Tali) is placed on the aperture of the yoke. Holy water is then sprinkled through the aperture. Note that the yoke is for tilling the fields and is drawn by two bullocks. This symbolizes that just as two bullocks draw a cart, the success of the marriage depends on the harmony of both the husband and wife. Tali is then tied in three knots round the neck of the bride first two knots by the groom and the third knot by the grooms sister signifying that the bride has become the wife of the groom. The three knots represent for the couple union of mind, spirit and body. There is no Vedic mantra for tying the knots because Mangalya Sutram was not stipulated in the Vedas. But then this custom has become part of Hindu marriages! The mantras mngalya tantunnena

mama jvanahetun | kahe badhnami subhage, sajva arada atam || etc recited by the groom mean: This is a sacred thread. It is essential for
my long life. Great Indra, Bhagan, Aryama, Savita and other heavenly Gods have given you to me and you will preside over our family; may you present us with fine progeny and prosperities; may we both live in absolute compatibility through all stages of our lives till the end. We adore you as Lakshmi the Goddess of benevolence, wealth, compassion and beauty. Towards seeking your protection and support, let the Gods grant you harmony. Please lead us to the sublime state of this life. The groom then ties the stomach of the bride with a thread made from dharbha grass, holds her hand with mantra pooshat waeto, makes her to sit in the south of Agni, himself sitting in the north.

Pani-grahanam:
It is followed by Pani-grahanam (holding the hands) in public by the groom and the bride, indicating to the world that their hearts have set to live together in harmony. Before the Panigrahana, the groom is given another yajnopaveetha. This indicates that he has entered grihasta ashramam and has to shoulder additional responsibilities. The meanings of the mantras for pani-grahanam are:

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Having been protected by God Soma, Gandharva and Agni, I am an ordinary mortal to take hold of you. But being blessed by the above Gods, I am confident that wealth, prosperity and children will accrue to me by taking you as my wife. I am taking hold of your hand as a symbol of ever-lasting love and friendship between us, till we become old, and as a pledge to bring forth good progeny. The Gods Bagan, Aryaman, Savitha, Indra have given you unto me to carry on the gruhastha Aasrama Dharma. This gruhashta aasrama has been sanctified by the Gods from time immemorial and it is to this high heritage that I am now coming, by taking your hand. O Goddess Saraswathi even as you have attained endless fortune and food may we too by this Panigrahanam attain wealth and grains, may we be blessed to love and live long happily. We will praise your glory in the presence of all living creatures. May Vaayu the Air, who pervades everywhere and in all directions purify everything, who is the friend of Fire God, and who cooks all kinds of food and is ready with gold in his hand to give to his devotees, may he enter our mind, and make our friendship everlasting.

Saptapadhi:
The most important ritual on which even the Constitution of India places great relevance is the Sapthapadi (Seven Steps). Seven steps are taken around the Homam Fire reciting mantras one by the groom and the other by the bride with each step. The groom holds the right hand of his wife in his right hand. The grooms uttareeyam (upper cloth) is knotted to the pallu of brides sari. Facing east or north, the bride always puts forth her right step at each of the mantras led by the bridegroom. At the beginning of each step, the groom recites a Veda mantra invoking the blessings of Lord Maha Vishnu. Through the seven steps, he prays Lord Maha Vishnu to follow in the footsteps of his wife and bless her with food, strength, piety, progeny, wealth, comfort and good health. After every round, the bride touches her right foot to the grindstone praying that their union will be eternal as ever. The meanings of the mantras are:First Step: Let God Maha Vishnu who is spread throughout the world, give you food in plenty. It is a pledge that they would provide a prospered living for the household or the family that they would look after and avoid those that might hinder their healthy living. Second Let Him promise order to step: come with you for a second step and give you sufficient strength. It is a that they would develop their physical, mental and spiritual powers in lead a lifestyle that would be healthy.

Third step: Let Him come with you for a third step to make you observe all religious rituals. It is a promise to earn a living and increase by righteous and proper means, so that their materialistic wealth increases manifold.

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Fourth step: Let Him come along with you for the fourth step to give you pleasures. The married couple pledge to acquire knowledge, happiness and harmony by mutual love, respect, understanding and faith. Fifth step: Let Him be with you when you take the fifth step to give you lot of wealth. Vow is taken to expand their heredity by having children, for whom, they will be responsible. They also pray to be blessed with healthy, honest and brave children. Sixth step: Let Him lead you the six stages of life with happiness and welfare. By this step the bride and the groom pray for self-control of the mind, body and soul and longevity of their marital relationship. Seventh step: Let Him help you in performing Soma Yaga and other prayers when you take the seventh step (to perform the soma-sacrifice by the worship of the seven Ritwaiks, namely Hotha, Prasttha, Bhrahma-naathasamsi, Botha, Neshta, Acchavahan and Agnidhara). By this step the married couple promise that they would be true and loyal to each other and would remain companions and best of friends for the lifetime. Thereafter the groom addresses the bride with mantras (sakha sapta padaa bhava..) meaning of which is generally summed up as: You who have taken the seven steps with me should become my friend. We who have taken the seven steps together would live as friends. I should get your friendship, Oh maid. Oh maid, I should never get parted from your friendship. We who have attained each other, should get lustrous health, serenity, peaceful mind, and should enjoy together the food and all other tastes. We would plan together all things that are to be done in future. Let us both make our two minds in to one. Let us enjoy together all the physical and mental pleasures together from now onwards. Let us do all religious observations together.

Then again the groom tells the bride: You are the Rig Veda and I am the Sama Veda I am the Sama Veda and you are the Rig Veda (recited twice for emphasis). Like these two Vedas we should never separate from each other. We also will not get separated. I am the world Dyu (sky) and you are the Earth (Pruthvi !!!). I am the material called Shukla (semen) and you are the wearer of this in your womb. I am the mind and you are the word I am telling this because I have lot of care for you.

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Please bear me male children in future Hey Maid you come with me. The couple will take a round (pradakshine) of Agni and the Brahmin sitting in the south before taking their seat. Once the prayer and the grooms request are recited the bride becomes grooms wife and joins his family. After this the marriage is sanctified and complete. The couple takes blessings from their parents and elders and takes the seat near the Homam Fire to perform yajna as husband and wife. Yajnas performed by the couple: The couple will perform homams starting with the Pradhana Homam (16 homams) starting with Somaya Janivide Swahaa feeding Agni with ghee and twigs of nine types of trees as sacrifice. The fumes that arise are supposed to possess medicinal, curative and cleansing effect on the bodies of the couple. The bride places her right hand on her husbands body so that she automatically will participate in the homams. After this the groom holds the hand of the bride reciting mantra Atishtema mashmanam .prutanayatah and makes her to place her right foot on the stone kept in the north - Ammi (Grinding stone) and requests her to maintain the reputation of the family. The grinding stone in the bygone era was the basic requirement in a Tamil household. This is symbolic of the bride taking over the kitchen and thereby to look after the guests visiting the home and family. Next is the Laaja Homams. The brother of the bride gives two hands full of parched rice to the bride on which the groom pours ghee and holds her hand to recite iyam naaryu pabhrute and empties to the Agni. Then the couple takes pradakshine of Agni (excluding the Brahmin sitting the south) with the mantras Tubhyam agne paryavahan The groom places the right toe of the bride on the stone kept in the north reciting mantra Atishtema mashmanam .prutanayatah. The couple again takes their seat. The brother of the bride gives two hands full of parched rice to the bride on which the groom pours ghee and holds her hand to recite aryamanamnu devah and empties to the Agni. Then the couple takes pradakshine of Agni (excluding the Brahmin sitting the south) with the mantras Tubhyam agne paryavahan The groom places the right toe of the bride on the stone kept in the north reciting mantra Atishtema mashmanam .prutanayatah. The brother of the bride gives two hands full of parched rice to the bride on which the groom pours ghee and holds her hand to recite Twamaryamaabhavasi and empties to the Agni. Then the couple takes pradakshine of Agni (excluding the brahmin sitting the south) with the mantras Tubhyam agne paryavahan The groom places the right toe of the bride on the stone kept in the north reciting mantra Atishtema mashmanam .prutanayatah. Meaning of the Laaja Homam mantras recited by the bride: (1) Oh Bhagavan, permit me to leave the home of my parents and proceed to the

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home of my husband; may I be never separated from my husband; may I bring prosperity to his home. (2) May my husband be blessed with a long life; may both our families experience peace and prosperity (3) May my husband get all progress and prosperity and may our mutual love always grow together. Then the couple will perform 58 ahuti jayadi homams starting with Ohm Chittancha swahaa.. By all these mantras the groom prays the deities to bless them with (a) ten children and requests he be blessed to become 11th child of the bride in his old age; (b) health and longevity; (c) freedom from diseases and inauspicious things; (d) goodwill and harmony in the family; (e) the bride be blessed to totally identify with the grooms family. Thengai Uruttal: Cocoanuts covered with turmeric are rolled at each other by the bride and the groom. This is a social, entertaining and ice-breaking event accompanied by songs. It serves as an introduction of the relatives of both families to each other. Lunch : The couple will have their lunch together in a decorated place. Griha-pravesam : After lunch, the just married bride is accompanied by her parents and enters her husbands home. The groom carries the sacrificial fire to the home and establishes Agni (Gruhagni - supposed to be maintained throughout ones life). It is formal entry of the bride to her new found home belonging to her in-laws. The entry is amidst chanting of mantras. The bride is welcomed with Aarati, flowers, sweets, etc by her in-laws. She enters the home tipping a small heap of rice with her right foot. She must ensure that rice spills as far as possible bringing prosperity to her new home! She recites the mantra grihaan bhadraan sumansaha. (Meaning: I enter this house with a happy heart. May I give birth to children, who observe the path of righteousness (dharma)! May this house that I enter today be prosperous forever and never be deficient in food. May this house be populated by people of virtue and pious thoughts.) In our case, the Grihapravesam will be held at our house No.1205, Sri Varsha, 2nd Cross, T.K.Lay-out, Kuvempu Nagar, Mysore with a small pravishya homam and Gandharva Pooja. In the night the couple will go to either east or north of the house to see Dhruva and Arundati Stars The brother of the bride gives the couple the ceremonial first betel (tamboolam) to the couple. Certain other gifts are made to bless the couple with children and longevity.

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