शास्त्रों के अनुसार पूजा के समय सभी देवी-देवताओं की परिक्रमा करने की परंपरा है। सभी देवी-देवताओं की परिक्रमा की संख्या अलग-अलग बताई गई है, जैसे दुर्गाजी की एक, ‍सूर्य की सात, गणेश की तीन, विष्णु की चार और शिव की आधी प्रदक्षिणा करना चाहिए।- नारद पुराण 

किस देवता की कितनी प्रदक्षिणा करनी चाहिए, इस संदर्भ में ‘कर्म लोचन’ नामक ग्रंथ में लिखा गया है कि- ‘एका चण्ड्या रवे: सप्त तिस्र: कार्या विनायके। हरेश्चतस्र: कर्तव्या: शिवस्यार्धप्रदक्षिणा। ’ अर्थात दुर्गाजी की एक, सूर्य की सात, गणेशजी की तीन, विष्णु भगवान की चार एवं शिवजी की आधी प्रदक्षिणा करनी चाहिए।

*तिलक लगाने के बाद यज्ञ देवता अग्नि या वेदी की तीन प्रदक्षिणा (परिक्रमा) लगानी चाहिए। ये तीन प्रदक्षिणा जन्म, जरा और मृत्यु के विनाश हेतु तथा मन, वचन और कर्म से भक्ति की प्रतीक रूप, बाएं हाथ से दाएं हाथ की तरफ लगाई जाती है।

*श्री गणेश की तीन परिक्रमा ही करनी चाहिए जिससे गणेशजी भक्त को रिद्ध-सिद्धि सहित समृद्धि का वर देते हैं।

*पुराण के अनुसार श्रीराम के परम भक्त पवनपुत्र श्री हनुमानजी की तीन परिक्रमा करने का विधान है। भक्तों को इनकी तीन परिक्रमा ही करनी चाहिए।

*माता दुर्गा मां की एक परिक्रमा की जाती है। माता अपने भक्तों को शक्ति प्रदान करती है।

*भगवान नारायण अर्थात् विष्णु की चार परिक्रमा करने पर अक्षय पुण्य की प्राप्ति होती है।

*एकमात्र प्रत्यक्ष देवता सूर्य की सात परिक्रमा करने पर सारी मनोकामनाएं जल्द ही पूरी हो जाती हैं।

*प्राय: सोमवती अमावास्या को महिलाएं पीपल वृक्ष की 108 परिक्रमाएं करती हैं। हालांकि सभी देववृक्षों की परिक्रमा करने का विधान है।

* जिन देवताओं की प्रदक्षिणा का विधान नही प्राप्त होता है, उनकी तीन प्रदक्षिणा की जा सकती है। लिखा गया है कि- ‘ यस्त्रि: प्रदक्षिणं कुर्यात् साष्टांगकप्रणामकम्। दशाश्वमेधस्य फलं प्राप्रुन्नात्र संशय:॥ '

* काशी ऐसी ही प्रदक्षिणा के लिए पवित्र मार्ग है जिसमें यहां के सभी पुण्यस्थल घिरे हुए हैं और जिस पर यात्री चलकर काशीधाम की प्रदक्षिणा करते हैं। ऐसे ही प्रदक्षिणा मार्ग मथुरा, अयोध्या, प्रयाग, चित्रकूट आदि में हैं। 

* मनु स्मृति में विवाह के समक्ष वधू को अग्नि के चारों ओर तीन बार प्रदक्षिणा करने का विधान बतलाया गया है जबकि दोनों मिलकर 7 बार प्रदक्षिणा करते हैं तो विवाह संपन्न माना जाता है।

* पवित्र धर्मस्थानों- अयोध्या, मथुरा आदि पुण्यपुरियों की पंचकोसी (25 कोस की), ब्रज में गोवर्धन पूजा की सप्तकोसी, ब्रह्ममंडल की चौरासी कोस, नर्मदाजी की अमरकंटक से समुद्र तक छ:मासी और समस्त भारत खंड की वर्षों में पूरी होने वाली इस प्रकार की विविध परिक्रमाएं भूमि में पद-पद पर दंडवत लेटकर पूरी की जाती है। यही 108-108 बार प्रति पद पर आवृत्ति करके वर्षों में समाप्त होती है।

हिन्दू धर्म का इतिहास बहुत प्राचीन है। यह परम्परा वेदकाल से पूर्व की मानी जाती है, क्योंकि वैदिककाल और वेदों की रचना का काल अलग-अलग माना जाता है। सदियों से वाचिक परंपरा चली आ रही है फिर इसे लिपिबद्ध करने का काल भी बहुत लंबा रहा है।

जब हम इतिहास की बात करते हैं तो वेदों की रचना किसी एक काल में नहीं हुई। विद्वानों ने वेदों के रचनाकाल की शुरुआत 4500 ई.पू. से मानी है। अर्थात यह धीरे-धीरे रचे गए और अंतत: माना यह जाता है कि पहले वेद को तीन भागों में संकलित किया गया- ऋग्‍वेद, यजुर्वेद व सामवेद जि‍से वेदत्रयी कहा जाता था। मान्यता अनुसार वेद का वि‍भाजन राम के जन्‍म के पूर्व पुरुरवा ऋषि के समय में हुआ था। बाद में अथर्ववेद का संकलन ऋषि‍ अथर्वा द्वारा कि‍या गया।

दूसरी ओर कुछ लोगों का यह मानना है कि कृष्ण के समय में वेद व्यास ने वेदों का विभाग कर उन्हें लिपिबद्ध किया था। इस मान से लिखित रूप में आज से 6508 वर्ष पूर्व पुराने हैं वेद। यह भी तथ्‍य नहीं नकारा जा सकता कि कृष्ण के आज से 5300 वर्ष पूर्व होने के तथ्‍य ढूँढ लिए गए हैं।

हिंदू और जैन धर्म की उत्पत्ति पूर्व आर्यों की अवधारणा में है जो 4500 ई.पू. मध्य एशिया से हिमालय तक फैले थे। आर्यों की ही एक शाखा ने पारसी धर्म की स्थापना भी की। इसके बाद क्रमश: यहूदी धर्म दो हजार ई.पू., बौद्ध धर्म पाँच सौ ई.पू., ईसाई धर्म सिर्फ दो हजार वर्ष पूर्व, इस्लाम धर्म आज से 14 सौ वर्ष पूर्व हुआ।

काव्यमय इतिहास

दरअसल हिंदुओं ने अपने इतिहास को गाकर, रटकर और सूत्रों के आधार पर मुखाग्र जिंदा बनाए रखा। यही कारण रहा कि वह इतिहास धीरे-धीरे काव्यमय और श्रृंगारिक होता गया जिसे आज का आधुनिक मन इतिहास मानने को तैयार नहीं है।

लेकिन धार्मिक साहित्य अनुसार हिंदू धर्म की कुछ और धारणाएँ हैं। मान्यता यह भी है कि 90 हजार वर्ष पूर्व इसकी शुरुआत हुई थी। रामायण, महाभारत और पुराणों में सूर्य और चंद्रवंशी राजाओं की वंश परम्परा का उल्लेख मिलता है। इसके अलावा भी अनेक वंश की उत्पति और परम्परा का वर्णन है। उक्त सभी को इतिहास सम्मत क्रमबद्ध लिखना बहुत ही कठिन कार्य है, क्योंकि पुराणों में उक्त इतिहास को अलग-अलग तरह से व्यक्त किया गया है जिसके कारण इसके सूत्रों में बिखराव और भ्रम निर्मित जान पड़ता है किंतु जानकारों के लिए यह भ्रम नहीं है।

दरअसल हिंदुओं ने अपने इतिहास को गाकर, रटकर और सूत्रों के आधार पर मुखाग्र जिंदा बनाए रखा। यही कारण रहा कि वह इतिहास धीरे-धीरे काव्यमय और श्रृंगारिक होता गया जिसे आज का आधुनिक मन इतिहास मानने को तैयार नहीं है। वह दौर ऐसा था जबकि कागज और कलम नहीं होते थे। इतिहास लिखा जाता था शिलाओं पर, पत्थरों पर और मन पर।

जब हम हिंदू धर्म के इतिहास ग्रंथ पढ़ते हैं तो ऋषि-मुनियों की परम्परा के पूर्व मनुओं की परम्परा का उल्लेख मिलता है जिन्हें जैन धर्म में कुलकर कहा गया है। ऐसे क्रमश: 14 मनु माने गए हैं जिन्होंने समाज को सभ्य और तकनीकी सम्पन्न बनाने के लिए अथक प्रयास किए। धरती के प्रथम मानव का नाम स्वायंभव मनु था और प्रथम ‍स्त्री थी शतरूपा। महाभारत में आठ मनुओं का उल्लेख है। इस वक्त धरती पर आठवें मनु वैवस्वत की ही संतानें हैं। आठवें मनु वैवस्वत के काल में ही भगवान विष्णु का मत्स्य अवतार हुआ था।

पुराणों में हिंदू इतिहास की शुरुआत सृष्टि उत्पत्ति से ही मानी जाती है। ऐसा कहना कि यहाँ से शुरुआत हुई यह ‍शायद उचित न होगा फिर भी हिंदू इतिहास ग्रंथ महाभारत और पुराणों में मनु (प्रथम मानव) से भगवान कृष्ण की पीढ़ी तक का उल्लेख मिलता है।

हिंदू धर्म के इस चैनल में हम आपको बताएँगे कि आखिर में हिंदू धर्म का क्रमश: इतिहास क्या है। क्या है वैदिक प्रतीकों और पौराणिक कथाओं का सच। क्या है सृष्टि उत्पत्ति और प्रलय की धारणा के अलावा अब तक हुए राजाओं और धर्म पुरुषों की गाथा। इति।

ॐकारं बिंदुसंयुक्तं नित्यं ध्यायंति योगिनः ।
कामदं मोक्षदं चैव ॐकाराय नमो नमः ॥१॥
Omkaaram Bindu-Samyuktam Nityam Dhyaayanti Yoginah |
Kaamadam Mokssadam Caiva Omkaaraaya Namo Namah ||1||

Meaning:
Who resides In the Spiritual Heart Center as Omkara, On Whom the Yogis Constantly Meditate,
Who Grants All Desires and also Liberation to His Devotees.
Salutations to that Shiva, Who is represented by syllable "Om", 
The first syllable of the Sadakshara mantra "Om-Na-Ma-Shi-Va-Ya".


नमंति ऋषयो देवा नमन्त्यप्सरसां गणाः ।
नरा नमंति देवेशं नकाराय नमो नमः ॥२॥
Namanti Rssayo Devaa Namanty-Apsarasaam Gannaah |
Naraa Namanti Deve[a-Ii]sham Nakaaraaya Namo Namah ||2||

Meaning:
To Whom the Rishis bow down in Reverential Salutation, To Whom the Devas bow down in Reverential Salutation, To Whom the Group of Apsaras bow down in Reverential Salutation,
To Whom the Men bow down in Reverential Salutation and Who is the Lord of the Devas. 
Salutations to that Shiva, Who is represented by syllable "Na", 
The second syllable of the Sadakshara mantra "Om-Na-Ma-Shi-Va-Ya".


महादेवं महात्मानं महाध्यानं परायणम् ।
महापापहरं देवं मकाराय नमो नमः ॥३॥
Mahaadevam Mahaa-Aatmaanam Mahaa-Dhyaanam Paraayannam |
Mahaa-Paapa-Haram Devam Makaaraaya Namo Namah ||3||

Meaning:
Who is the Great God, Who is a Great Soul, Who is the Final Aim of all Meditation,
Who is the Great Destroyer of Sins of His Devotees. 
Salutations to that Shiva, Who is represented by syllable "Ma", 
The third syllable of the Sadakshara mantra "Om-Na-Ma-Shi-Va-Ya".



शिवं शांतं जगन्नाथं लोकानुग्रहकारकम् ।
शिवमेकपदं नित्यं शिकाराय नमो नमः ॥४॥
Shivam Shaamtam Jagan[t]-Naatham Loka-[A]nugraha-Kaarakam |
Shivam-Eka-Padam Nityam Shikaaraaya Namo Namah ||4||

Meaning:
Who is the Most Auspicious, Who is the Abode of Peace, Who is the Lord of the World, Who Works for the Welfare of the World,
Who is the One Eternal Word known as Shiva. 
Salutations to that Shiva, Who is represented by syllable "Shi", 
The fourth syllable of the Sadakshara mantra "Om-Na-Ma-Shi-Va-Ya".


वाहनं वृषभो यस्य वासुकिः कंठभूषणम् ।
वामे शक्तिधरं देवं वकाराय नमो नमः ॥५॥
Vaahanam Vrssabho Yasya Vaasukih Kamttha-Bhuussannam |
Vaame Shakti-Dharam Devam Vakaaraaya Namo Namah ||5||

Meaning:
Salutations to Him) Who has a Bull as His Vehicle, Who has the snake Vasuki as the Ornament of His Neck,
Who has the Divine Mother Shakti on His Left.
Salutations to that Shiva, Who is represented by syllable "Va", 
The fifth syllable of the Sadakshara mantra "Om-Na-Ma-Shi-Va-Ya".



यत्र यत्र स्थितो देवः सर्वव्यापी महेश्वरः ।
यो गुरुः सर्वदेवानां यकाराय नमो नमः ॥६॥
Yatra Yatra Sthito Devah Sarva-Vyaapii Maheshvarah |
Yo Guruh Sarva-Devaanaam Yakaaraaya Namo Namah ||6||

Meaning:
Who is Present Everywhere Whereever the Devas Abide,
Who is the Guru of All Devas,
Salutations to that Shiva, Who is represented by syllable "Ya", 
The sixth syllable of the Sadakshara mantra "Om-Na-Ma-Shi-Va-Ya".



षडक्षरमिदं स्तोत्रं यः पठेच्छिवसंनिधौ ।
शिवलोकमवाप्नोति शिवेन सह मोदते ॥७॥
Ssaddakssaram-Idam Stotram Yah Patthe-Shiva-Samnidhau |
Shiva-Lokam-Avaapnoti Shivena Saha Modate ||7||

Meaning:
Whoever Recites this Shadakshara (hymn in praise of the six syllables of Na-Ma-Shi-Va-Ya) near Shiva (Lingam),
Will Attain the Abode of Shiva and enjoy His Bliss.

sarvasya buddhi-rupena janasya hrdi samsthite

svargapavargade devi naraya, ni namostute

kalakasthadirupena parinama pradayini

visvasyoparatau saktyai narayaoi namo stute

sarva-mangala-mangalye sive sarvartha-sadhike

saranye tryambake gauri narayani namo stute

srsti-sthiti-vinasanam sakti bhute sanatani

gunasraye gunamaye narayani namo stute

saranagata  dinarta paritrana parayane

sarvasvarti hare devi narayani namo stute

hamsa-yukta-vimana-sthe brahmam rupa dharini

kausambhah ksarike devi narayani namo stute

trisula candrahi dhare maha vrsabha vahini

mahesvari-svarupena narayani namo stute

mayura kukkuta vrte maha sakti-dhare naghe

kaumari rupa-samsthane narayani namo stute

sankha cakra gadasarnga grhita paramayudhe

prasida vaisnavi-rupe narayani namo stute

grhitogra mahacakre danstroddhrta vasundhare

varaha-rupini sive narayani namo stute

nrsimha rupenogrena hantum daityan krtodyame

trailokya-trana sahite narayani namo stute

kiritini mahavajre sahasra nayanojjvale

vrtra prana hare caindri narayani namo stute

siva duti-svarupena hata-daitya-mahabale

ghora-rupe maharave narayani namo stute

damstra karala vadane siromala vibhusane

camunde munda mathane narayani namo stute

laksmi lajje mahavidye sraddhe pusti svradhe dhruve

maharatri maha vidye narayani namo stute

medhe sarasvati vare bhuti babhravi tamasi

niyate tvam prasidese narayani namo stute

Secrets of Hindu marriage traditions

Hindu traditions are ancient and eternal too.  But we the Indians fail to recognize our rich traditions while the foreigners are trying to learn about our traditions. Unless somebody else tells about our rich traditional treasure, we don’t even believe in it.

Marriage is not a celebration of a ceremony.  Marriage is not all about exchange of rings or garlands.  It’s all about a process of promising each other for leading a conjugal life.  We never try to find the meaning of mantras chant by Purohits during the marriage process.  These days, we just care for photos and videos and hardly pay any attention to the mantras, chant by purohits, since we feel it as the headache of purohit.

The Sanskrit word Vivah originated from three root sounds vi + vah + ghai which means “a very special dedication”. 

Iyam Sita Mama Sutha, Sahadharmachari thapa                        Pratheechcha Chainam Bhadram Thae Pannim Grihneeshwa Pa¯nina

According to Valmiki Ramayana - Maharaja Janaka tells Sri Rama while introducing his daughter Sita to Rama; that she is Sita his daughter, dedicating her to him and requests him to accept his daughter as his wife (better half).

 A Hindu marriage joins two individuals for life, so that they can pursue dharma(duty), artha (possessions), kama (physical desires), and moksha (ultimate spiritual release) together. Hindu wedding ceremony at its core is essentially aVedic yajna (a fire-sacrifice), It has a deep origin in the ancient ceremony of cementing the bonds of two families together.

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 seven encirclements have been made around Sacred Fire, by the bride and the groom together.

The love begins with the marriage for Indians, the love ends with the marriage for others as said by a poet.

The marriage procedures, their sanctity, their aim, the respectability they carry etc. can not be seen in any traditions in the world except in the holy land India as said by Madam Annie Besant.

The need of the marriage

Wife and husband are the two wheels of the life chariot.  No one is superior to each other.  Once they are married, they are not just two individuals, they are couple.  Modern age life style brought personal egos and complexes into the lives.  As long as there were no external influences, our traditions cherished. 

According to Hindu mythology everybody carries three debts right from his birth.  They are 1) Rishi Runam, 2) Deva Runam and 3) Pithrunam. 

Rishi Runam : Person has to learn Vedas (the sacred texts) means the knowledge which one has to acquire .  To clear this owe, one has to pass on the knowledge he acquired from his gurus to his next generations. 

Deva Runam : We are indebted to Panchabhutas; the Sun for giving us the light, the Agni for giving us the fire, the Vayu for wind, the Varun for giving us water through rains, the Earth for giving us food we need.  We need to clear this owe, by performing yajnas.

Pithrunam : We are indebted to our beloved parents who given us the opportunity to come to this world by giving us the birth.  We have the responsibility of continuing their vamsa (generation).  To clear this owe one has to get married and continue the generations.

The sanctity of marriage is being lost.  The culture is polluted by the adopted cultures. 

The society tries to follow the iconic figures.  For most of the common folk, cinema heroes and heroines are the iconic figures.  These iconic figures have the responsibility of remaining as the role models to the society.  Ironically, they are not able to shoulder such responsibilities. Male and female living together without any bond/marriage is one such adopted culture. One can’t totally deny the prevalence of such tendencies in our society earlier. Even if they are, they can be considered as sporadic.  But when an iconic figure resorts to such acts, it definitely has its impact on the society. 

The courts too becoming parties in polluting our cultures with the recent pronouncements legitimizing the practice of living together, marriage between homos/lesbians etc.  There are hundreds and thousands of cases piled in different courts desperately looking for their turn to get justice, the courts are becoming very passionate these days to pronounce judgements on silly issues of this kind ignoring the cases which deserve their full attention.

The process of marriage largely packed with vedic mantras (chanted by purohits on behalf of bride and groom) is more of promises and faiths reposed on each other in the holy presence of Agni (fire).

Let us see the process of Hindu marriage in brief:

Snathakam (Convocation) : Traditionally for the generations long,  when the male child graduates, he decides to stay back in Kasi (also known as Varanasi-which considered as the abode of the almighty) to take up brahmacharya (the sainthood). During the sainthood he won’t take care of his hair and grows beard also. 

If he seeks sainthood, literally there is no chance of generation next.  As such, the elders welcome the boy to family life.   

To mark the occasion, the grown hair and beard neatly cut and shaved and performs bath with hot water.  This is what we call “Convocation”. This is the first step in the process of the marriage. 

Kasi Yatra : The father of bride symbolically weans him away from the pursuits of brahmacaryam, and requests him to enter family life (grihastasramam) by marrying his daughter. The bride's brother convinces the groom that there is life beyond education and by marrying his sister.

Sankalpam: This is nothing but thought of doing something.  While we offer prayer to god, we have to reveal our full identity in order to register our prayer. In this we reveal every minute details like the name of the land, time like name of the yuga, name of Manwantram, name of the year, name of the month, name of the day, name of Thithi, from which place the prayer being offered etc., details will be given along with the details of the performer of the pooja/prayer.  Any pooja or celebrations will commence with Ganesh pooja for successful completion of such programme without any obstacle.

Ankurarpanam : The women, specifically the bride, sprinkle 9 different kinds of grains (Nava Dhanyalu) in earthen pots filled with wet mud, such that the grains sprout into green shoots in time. This is symbolic of the germination process of the human life for which the marriage itself is conducted. The soil used in the earthen pots is obtained from ant-hills due to its exceptional fertility characteristics.

Gowri Pooja : During this ritual the bride offers her prayers to invoke Goddess Gowri Devi, seek her blessings. Goddess Gowri Devi is the icon of an ideal wife. The Goddess’ own marriage is the symbol of ever-lasting love. Ardhanareeshwaram is the concept of the perfect emotional, mental and physical union between 'Gowri' and her divine husband ‘Lord Siva’. By invoking the Goddess’ blessings, the bride prays for similar strength and a long, happy, married life with her husband.

Kanyadanam : Groom will be considered as personification of Vishnu and pooja performed to him as is performed to the almighty.  This is performed by the father of the bride.  The following slokas are chanted.

Kanyam Kanaka Sampannam kanakabharanairyutham,              Dashtami Vishnave Thubhyam Brahmaloka Jigeeshiya.

Vishwambhara Sarvabhuta, Sakshinya Ssarvadevatha, Kanyamimam vradasyami, Pithrunam Dharanayavai.

Kanyam Sarvalankritham Sadhvim Suseelaya Sudheemathe Vrayatho ham prayachchami Dharmakamardha Siddhaye.

Dharmardha Kameshu Thwayesha, Nathi Charatavya, ---- Nathi Charami

The father of the bride offers his daughter  who is bedecked in gold to the groom considering him as embodiment of Vishnu, the almighty with a belief that he and his past seven generations is blessed to abode in Brama Loka. The father of the bride also tells groom that the decorated bride, offered to the groom so that he can get children through her and do all his prescribed religious duties.

This is the ceremony when the bride's parents place their daughter's hands into those of the eligible groom and seek his promise of taking care of her life long. In return the parents promise that they are offering a devoted, pure, understanding, healthy maid as the bride. This happens from under the curtain, while the curtain is still up blocking the view.

Sumuhurtham  (Jeelakarra(cumin seeds)-bellam(jaggery)  dharana)

At the sumuhurtam, precise auspicious moment, with the cloth veil still upheld, the bride and the groom place and hold a paste made of cumin seeds and Jaggery, over each other's heads (on the crown of the head where the opening of Sushumna nadi through which Kundalini enters) The cloth veil is then removed, unveiling the "new' life in holy matrimony. This is the first time the bride and groom look at each other. 

The mantra chanted at this moment is

Dhruvante Raja Varuno Dhruvam Devo Brihspathi

Dhruvantha Indraschaangischa Rashtram Dhrayatham Dhruvam.

Abhrathrughneem Varunapathighneem Brihaspathe

Indra Puthrighneem Lakshyam Thamasyai savithassuva

Why the cumin seeds and jaggery paste : Positive Electric charge emanates when cumin seeds and jaggery are combined and a paste made of it, as is happened when the glass rod rubbed with silk cloth (In the case of glass rod, electrons are loosely bounded compared to silk cloth and hence it loses electrons &get positive charge and it gets the ability to attract the nearby particles).  In the crown of the head, a subtle or esoteric aperture will be there.  When this paste is placed on the top of this esoteric aperture which remains closed, gets opened and the positive energy enters through this hole, it travels through Sahasrara Chakra reaches the Ajna Chakra and energizes it(centre of spiritual energy- placed between the two eyebrows otherwise called Bhrumadhya or Bhrukuti).    The bride and groom when looks at each others Bhrukuti (when the veil removed/put down,) their brain wave lengths meet.  When the wave lengths of two persons coincide, they think alike and there is no chance of contradictions.  This gives them the pleasurable married life.

Yoktra Dharana (Tying of rope made of a kind of grass)

Here, the groom tie a rope made of Dharbha (a kind of grass) around the waist of the bride.  Whenever we get ready to do a hard job we tie a cloth around our waist, which gives us extra strength duly protecting the spine. Here the groom prepares the bride to take up the new responsibilities in their marital life with ease.   He does this by reciting the following prayer.

Oh fire God; please give a stable and composed mind to this maid, who is going to join me and give her strength to take the extra responsibilities of the family. 

Mangalasuta Dharana (Tying of three knots)

Mangalya means that which gives good things and Dharanam means "wearing". The bride has to wear two mangalyas one given by her father and another by the groom's father. This is one of the most important events of a hindu marriage. The groom ties the mangalasutram, a sacred necklace with the mangalyam (two gold pendants) around the bride's neck. The sacred necklace symbolizes commitment, safety and security offered to the bride by the groom as he asks her to share in a long and happy married life with him. The groom secures the necklace by tying three knots. Each knot symbolizes each aspect of the body-- Sthula Sharira – Gross or Physical body, Sukshma Sharira – Subtle or Pranic body, Karana Sharira – Causal body.  It also stands for the three aspects of commitment, manasa, vachaa, karmana, believing it, saying it and executing it. While groom ties the knots, the high priest chants the

Mangalya tantunanena mama jeevana hetunaa:

kanthe badhnami Subhage saa jeeva saradam satam

Talambralu

This is a fun event. Bride and Groom put Talambralu (Akshatalu) on each other. The bride and the groom shower one another with pearls & talambralu (rice mixed with saffron & turmeric). This denotes the couple’s desire for happiness, enjoyment and contentment. Initially they take turns to shower, as it progresses it gets more entertaining when they begin to compete with each other.

Homam (Holy fire)

The holy fire, a great protection against evil, is believed to be a messenger and mediator between God and human. This fire acts as an eternal witness to marriage.  The bride and groom pledge and declare to all those present that they have accepted one another voluntarily. Holding each other's hands, the couple takes seven steps, symbolic of the seven marital vows, around the sacred fire. 

1.     Together, we will acquire energy to share responsibilities of our married life.

2.     Together,we will fill our hearts  with strenght and courage to accmplish all the needs of our life.

3.     Together,we will prosper and share our worldly goods and will work for prosperity of our family.

4.     Together, we will chesrish each other in happiness and in sorrow.

5.     Together,we will raise dtromg and virtuous children.

6.     Together, we will fill our heartswith great joy, peace , happiness and spiritual values.

7.     Together, we will remain lifelong patners in the matrimony.

Nagavalli

During Nagavalli, a silk cloth cradle was made and a piece of sandalwood, a ripe mango/banana and turmeric was placed in it to pray for an off spring as healthy as the ripe mango, as pure as the turmeric and as self fragrant as the sandalwood.

This is followed by a fun filled event where the bride and groom fight over who will collect the gold and silver rings dropped in a narrow mouthed vessel.

Sannikallu (Grindstone)

Holding the bride’s left foot toe, the bridegroom then helps her tread on a grindstone called sannikallu kept on the side of the fire. The manthras say: "Mount up this stone. Let thy mind be rock-firm, unperturbed, by the trials and tribulations of life" and when it is finished, the groom adorns the bride's toes with mettelu, silver rings.

At this time the priest shows the couple the Arundhati star. Arundhati, the wife of vasistha maharshi (the great saint), is exemplified as an ideal wife, the embodiment of chastity. By seeking her blessings, the bride expresses her devotion toward family life.

Pani Grihanam (Vedic)

Literally this means "holding of hands. Because this is the first most important Vedic ritual, scholars believe that this should be done during the auspicious time. Normally the bride folds fingers her right hand fingers into a conical form upwards and the groom holds it in his hand folded downwards by surrounding all her fingers.

The following prayers are recited by the groom:

Hey maid, I am holding your hand so that you will have several good children and live happily with me till ripe old age. Hey Goddess Lakshmi, you are blessed with all the luck, riches and food and so we who have held our hands today, hope to get riches and pleasures by your blessings. I announce this loudly in front of all so that you will definitely bless me. Hey Maid, Let Vayu (god of wind) who has the capacity to travel in all directions, who keeps a gold coin in his hand to give to those who pray him and who is the friend of fire God (Agni) who has the capacity to purify everything as well as the capacity to make raw food eatable, enter your mind and make you love me for every minute of our future lives.

Laja homamlaja Homam is a secondary post-wedding ceremony in which the priest lights a fire to which the newly married couple offer oblations of puffed rice or popped grains (Laja). This shall comprise the bride’s own offering to the sacrificial fire. He gives her a handful of parched rice grains which she hands to bridegroom who on her behalf, feeds it into the fire. Through this food offering, the bride seeks a long life for her husband, and propagation of the family. Participation of the bride’s family members indicates the continuance of links between the two families, even after marriage. The couple circle around the fire, three times, and the feeding of the fire with parched rice, is repeated thrice.

Removal of the Dharbha string tied earlier around the bride’s waist

The groom recites the following prayers and then unties the dharbha string he has tied earlier:

i.                   I free from the rope tied by Lord Parameshwara who ties this rope of Varuna for all the good-minded beings, I give you the position of pleasure with me to you in the world of Brahma.

ii.                 I free you form the string of Varuna tied by the Lord Parameshwara who gives blessings to his devotees. You can live with me in Brahma loka where the blessed go and be with me without the fear of the rope of Varuna.

I try to present the Hindu marriage tradition and processes in brief.  I might have omitted certain processes because of certain constraints. In those golden (old) days of our forefathers, the marriages used to perform for 5 days giving detailed importance to each of the process.  Today, we don’t have the resources and time because we have our own confinements, in our brisk lives to perform for so long time.  But there is no reason in making mockery of the traditions.  It is our duty to uphold the sanctity of our traditions.  Let us try to know the importance of every process of marriage tradition.  Demand your priest to narrate the secrets of the tradition while performing the marriage.  It is our duty to know.  Let us not kill our rich traditions.

Dharmo Rakshati, Rakshita ha

Curtesy: suravajhala

अच्युतं केशवं रामनारायणं
कृष्णदामोदरं वासुदेवं हरिम् ।
श्रीधरं माधवं गोपिकावल्लभं
जानकीनायकं रामचंद्रं भजे ॥
अच्युतं केशवं सत्यभामाधवं
माधवं श्रीधरं राधिकाराधितम् ।
इन्दिरामन्दिरं चेतसा सुन्दरं
देवकीनन्दनं नन्दजं सन्दधे ॥२॥
विष्णवे जिष्णवे शाङ्खिने चक्रिणे
रुक्मिणिरागिणे जानकीजानये ।
बल्लवीवल्लभायार्चितायात्मने
कंसविध्वंसिने वंशिने ते नमः ॥३॥
कृष्ण गोविन्द हे राम नारायण
श्रीपते वासुदेवाजित श्रीनिधे ।
अच्युतानन्त हेसेवितोऽगस्तसम्पूज
द्वारकानायक द्रौपदीरक्षक ॥४॥
राक्षसक्षोभितः सीतया शोभितो
दण्डकारण्यभूपुण्यताकारणः ।
लक्ष्मणेनान्वितो वानरौः सेवितोऽगस्तसम्पूजितो
राघव पातु माम् ॥५॥
धेनुकारिष्टकानिष्टकृद्द्वेषिहा
केशिहा कंसहृद्वंशिकावादकः ।
पूतनाकोपकःसूरजाखेलनो
बालगोपालकः पातु मां सर्वदा ॥६॥
विद्युदुद्योतवत्प्रस्फुरद्वाससं
प्रावृडम्भोदवत्प्रोल्लसद्विग्रहम् ।
वन्यया मालया शोभितोरःस्थलं
लोहिताङ्घ्रिद्वयं वारिजाक्षं भजे ॥७॥
कुञ्चितैः कुन्तलैर्भ्राजमानाननं
रत्नमौलिं लसत्कुण्डलं गण्डयोः ।
हारकेयूरकं कङ्कणप्रोज्ज्वलं
किङ्किणीमञ्जुलं श्यामलं तं भजे ॥८||
अच्युतस्याष्टकं यः पठेदिष्टदं
प्रेमतः प्रत्यहं पूरुषः सस्पृहम् ।
वृत्ततः सुन्दरं कर्तृविश्वम्भरस्तस्य
वश्यो हरिर्जायते सत्वरम् ॥९॥

वासुदेवं ह्रषीकेशं वामनं जलशायिनम् | 
जनार्दनं हरिं कृष्णं श्रीवक्षं गरुडध्वजम ||
Vasudevam, Hrishi kesam , Vamanam , Jalasayinam |
Janardhanam , Harim , Krishnam , Sreepaksham, Garuda dwajam ||

वाराहं पुण्डरीकाक्षं नृसिंहं नरकान्तकम् | 
अव्यक्तं शाश्वतं विष्णुमनन्तमजमव्ययम् ||
Varaham. Pundareekaksham ,Nrusimham , Narakanthakam |
Avyaktham, Saswatham , Vishnum, anantham, avyayam. ||

नारायणं गदाध्यक्षं गोविन्दं कीर्तिभाजनम | 
गोवर्धनोद्धरं देवं भूधरं भुवनेश्वरम ||
Narayanam, Gadadhyaksham , Govindam, Keerthi bhajanam |
Govardhanodharam, Devam , Bhoodharam, Bhuvaneswaram ||

वेत्तारं यज्ञपुरुषं यज्ञेशं यज्ञवाहकम् | 
चक्रपाणिं गदापाणिं शंखपाणिं नरोत्तमम् ||
Vethaaram, Yagna purusham, Yagnesam, Yagna vahakam |
Chakrapanim, Gadhapanim , Sankhapanim, Narothamam ||

वैकुण्ठं दुष्टदमनं भूगर्भं पीतवाससम् | 
त्रिविक्रमं त्रिकालज्ञं त्रमूर्तिं नन्दिकेश्वरम् ||
Vaikuntam, Dushta dhamanam,, Bhoogarbham, Peetha vasasam, |
Trivikramam, Trikalagnam ,Trimurthim, Nandakeswaram ||

रामं रामं हयग्रीवं भीमं रौद्रं भवोद्भवम् | 
श्रीपतिं श्रीधरं श्रीशं मंगलं मंगलायुधम् ||
Ramam , ramam Hayagreevam , Bheemam, Roudhram,Bhavothbhavam |
Sripathim , Sridharam, Sreesam, Mangalam, Mangalayudham ||

दामोदरं दमोपेतं केशवं केशिसूदनम् | 
वरेण्यं वरदं विष्णुमानन्दं वसुदेवजम ||
Dhamodharam, Dhamopetham, Kesavam, Kesi Soodhanam |
Varenyam, Varadam , Vishnumanandam, Vasudevajam ||

हिरण्यरेतसं दीप्तं पुराणं पुरुषोत्तमम् | 
सकलं निष्कलं शुद्धं निर्गुणं गुणशाश्वतम् ||
Hiranyarethasam, Deeptham, Puranam, Purushothamam |
Sakalam, Nishkalam, Shuddham, Nirgunam, Guna Saswatham ||

हिरण्यतनुसंकाशं सूर्यायुतसमप्रभम् |
 मेघश्यामं चतुर्बाहुं कुशलं कमलेक्षणम् ||
Hiranya thanu sankasam, Suryayaytha sama prabham |
Megha shyamam,Chathur bahum, kusalam, Kamalekshanam ||

ज्योतिरूपमरूपं च स्वरूपं रूपसंस्थितम् | 
सर्वज्ञं सर्वरूपस्थं सर्वेशं सर्वतोमुखम् ||
Jyothiroopam , aroopancha, swaroopam, roopa samsthitham |
Sarvagnam, Sarva roopstham, Sarvesam, Sarvathomukham ||

ज्ञानं कूटस्थमचलं ज्ञानदं परमं प्रभुम् | 
योगीशं योगनिष्णातं योगिनं योगरूपिणम् ||
Jnanam kootastham, achalam Jnanadham,Paramam, Prabhum |
Yogesam, Yoga nishnaatham, Yoginam , Yoga roopinam ||

ईश्वरं सर्वभूतानां वन्दे भूतमयं प्रभुम | 
इति नामशतं दिव्यं वैष्णवं खलु पापहम् ||
Iswaram sarva bhoothaanaam , Vande bhootha mayam Prabhum |
Ithi nama satham divyam Vaishnavam Khalu papakam ||

व्यासेन कथितं पूर्वं सर्वपापप्रणाशनम | 
यः पठेत प्रातरुत्थाय स भवेद्वैष्णवो नरः ||
Vyasena khaditham poorvam Sarva papa prnasanam |
Ya padeth prathar uthaya , sa Bhaved Vaishnavo nara ||

सर्वपापविशुद्धात्मा विष्णुसायुज्यमाप्नुयात् | 
चान्द्रायणसहस्राणि कन्यादानशतानि च ||
Sarva papa visudhathma , Vishnu sayujam aapnuyath |
Chandrayana Sahasrani , Kanya dhana sathani cha ||

गवां लक्षसहस्राणि मुक्तिभागी भवेन्नरः | 
अश्वमेधायुतं पुण्यं फलं प्राप्नोति मानवः ||
Gavaam aksha sahasraani, Mukthi bhagi bhaven nara |
Aswamedhayutham punyam, phalam prapnothi manava ||

यो॑‌ पां पुष्पं॒ वेद॑ पुष्प॑वान् प्र॒जावा॓न् पशु॒मान् भ॑वति ।
च॒ंद्रमा॒ वा अ॒पां पुष्पम्॓ । पुष्प॑वान् प्र॒जावा॓न् पशु॒मान् भ॑वति । 
य ए॒वं वेद॑ । यो‌உपामा॒यत॑नं॒ वेद॑ । आ॒यतन॑वान् भवति ।

Yopam puspam veda Puspavan, prajavan pasuvan bhavati
Candramava Apam puspam Puspavan, Prajavan pasuman bhavati

Ya Evam Veda Yopa mayatanam Veda, Ayatanam bhavati.

अ॒ग्निर्वा अ॒पामा॒यत॑नम् । आ॒यत॑नवान् भवति । 

यो॓ग्नेरा॒यत॑नं॒ वेद॑ । आ॒यत॑नवान् भवति । 

आपो॒वा अ॒ग्नेरा॒यत॑नम् । आ॒यत॑नवान् भवति । 

य ए॒वं वेद॑ । यो॑‌உपामा॒यत॑नं॒ वेद॑ । आ॒यत॑नवान् भवति ।

Agnirva Apamayatanam,Ayatanavan Bhavati, 
Yo gnerayatanam Veda, Ayatanavan bhavati, 
Apovagner ayatanam, Ayatanavan bhavati,
Ya Evam Veda,Yopa mayatanam Veda, Ayatanavan bhavati.

वा॒युर्वा अ॒पामा॒यत॑नम् । आ॒यत॑नवान् भवति । यो वा॒योरा॒यत॑नं॒ वेद॑ । 

आ॒यत॑नवान् भवति । आपो॒ वै वा॒योरा॒यत॑नम् । आ॒यत॑नवान् भवति । 

य ए॒वं वेद॑ । यो॑‌உपामा॒यत॑नं॒ वेद॑ । आ॒यत॑नवान् भवति ।

Vayurva Apamaya tanam, Ayatanavan bhavati.,
Yova Yorayatanam Veda, Ayatanavan bhavati|,
Apovai va yorayatanam, Ayatanavan bhavati.,
Ya Evam veda, Yopamayatanam Veda, Ayatanavan Bhavati.

अ॒सौ वै तप॑न्नपा॒मायत॑नम् आ॒यत॑नवान् भवति । 

यो॑‌உमुष्य॒तप॑त आ॒यत॑नं वेद॑ । आ॒यत॑नवान् भवति । 

आपो॑ वा अ॒मुष्य॒तप॑त आ॒यत॑नम् ।आ॒यत॑नवान् भवति । 

य एवं वेद॑ । यो॑‌உपामा॒यत॑नं॒ वेद॑ । आ॒यत॑नवान् भवति ।

Asowvai tapanna pamayatanam, Ayatanavan bhavati,
Yo musya tapata Ayatanan Veda, Ayatanavan bhavati,
Apova Amusyatapata Ayatanam, Ayatanavan bhavati,
Ya Evam Veda, Yopa mayatanam Veda,Ayatanavan bhavati.

च॒ंद्रमा॒ वा अ॒पामा॒यत॑नम् । आ॒यत॑नवान् भवति । 

यः च॒ंद्रम॑स आ॒यत॑नं वेद॑ । आ॒यत॑नवान् भवति । 

आपो॒ वै च॒ंद्रम॑स आ॒यत॑न॒म् । आ॒यत॑नवान् भवति । 

य एवं वेद॑ । यो॑‌உपामा॒यत॑नं॒ वेद॑ । आ॒यत॑नवान् भवति ।

Candrama Vama pamayatnam,Ayatanavan bhavati.,
Yascandra masa Ayatanam Veda, Ayatanavan bhavati,
Apovai Candra masa Ayatanam, Ayatanavan bhavati,

Ya Evam Veda, Yo pamayatanam veda, Ayatanavan bhavati.

नक्ष्त्र॑त्राणि॒ वा अ॒पामा॒यत॑न॒म् । आ॒यत॑नवान् भवति । 

यो नक्ष्त्र॑त्राणामा॒यत॑नं॒ वेद॑ । आ॒यत॑नवान् भवति । 

आपो॒ वै नक्ष॑त्राणामा॒यत॑न॒म् । आ॒यत॑नवान् भवति । 

य ए॒वं वेद॑ । यो॑‌உपामा॒यत॑नं॒ वेद॑ । आ॒यत॑नवान् भवति ।

Nakshtrani va Apamayatanam, Ayatanavan bhavati,
Yo Nakshtrana mayatanam Veda, Ayatanavan bhavati,
Apovai Nakshtrana mayatanam, Ayatanavan bhavati,
Ye evam Veda, Yopamaya tanam Veda, Ayatanavan bhavati.

प॒र्जन्यो॒ वा अ॒पामा॒यत॑नम् । आ॒यत॑नवान् भवति । 

यः प॒र्जन्य॑स्या॒यत॑नं॒ वेद॑ । आ॒यत॑नवान् भवति । 

आपो॒ वै पर्जन्यस्या॒यत॑न॒म् । आ॒यत॑नवान् भवति । 

य ए॒वं वेद॑ । यो॑‌உपामा॒यत॑नं॒ वेद॑ । आ॒यत॑नवान् भवति ।

Parjanyova apamayatanam, Ayatanavan bhavati,
Yah parjanyasya syayatinam Veda, Ayatanavan bhavati,
Apovai parjanya Syayatanam, Ayatanavan bhavati,
Ye Evam veda, Yopa maya tanam Veda,Ayatanavan bhavati.

स॒ंव॒त्स॒रो वा अ॒पामा॒यत॑न॒म् । आ॒यत॑नवान् भवति । 

यः सं॑वत्स॒रस्या॒यत॑नं॒ वेद॑ । आ॒यत॑नवान् भवति । 

आपो॒ वै सं॑वत्स॒रस्या॒यत॑नं॒ वेद॑ । आ॒यत॑नवान् भवति । 

य एवं वेद॑ । यो॓‌உप्सु नावं॒ प्रति॑ष्ठितां॒ वेद॑ । प्रत्ये॒व ति॑ष्ठति ।

Samvastaro Va Apamayatanam, Ayatavan bhavati,
Yassavatsa rasyaya tanam Veda, Ayatavan bhavati.,
Apovai samvasara ayatanam, Ayatanavan bhavati,
Ya Evam veda, Yopsu Navam pratistitam veda, Pratyeva tistati.

ॐ रा॒जा॒धि॒रा॒जाय॑ प्रस॒ह्य साहिने॓ । नमो॑ व॒यं वै॓श्रव॒णाय॑ कुर्महे । 

स मे॒ कामा॒न् काम॒ कामा॑य॒ मह्यम्॓ । का॒मे॒श्व॒रो वै॓श्रव॒णो द॑दातु । 

कु॒बे॒राय॑ वैश्रव॒णाय॑ । म॒हा॒राजाय॒ नमः॑ ।

ॐ शांतिः॒ शांतिः॒ शांतिः॑ ।

Om Rajadhi rajaya Prasahya Sahine, Namo Vayam Vai Sravanaya Kurmahe,
Samekaman Kama Kamaya mahyam, Kamesvaro Vai Sravano dadatu,
Kuberaya Vai Sravanaya, Maha rajaya Namah.

Om shanti shanti shanti.