15 Hindu North Indian Wedding Ceremony Rituals and Traditions, Explained

The Hindu Wedding 

1 BARAAT

    

In Hindu weddings, the Groom is led to the marriage venue in a procession known as the Baraat. He is accompanied by family members, groomsmen, and friends known as Baraatis.

2 ARRIVAL OF THE GROOM ( Milni Ceremony)

 The bride’s family greets the groom and his family, friends, and relatives before he enters the marriage hall.

3 Ganesha Puja

Ganesha Puja is also called Maha Ganapathi and is the remover of obstacles.  Maha Ganapathi is first worshipped before the commencement of wedding rites.

The groom prays to Lord Ganesh to bless him with wisdom and knowledge and to “enable him to overcome all obstacles.”

4 Kalash Puja for Purification

This is purificatory of the rite which renders the site and its environs sacred for conducting the ceremony.

5 Kanya Aagaman – The The arrival of the Bride

Kanya Aagaman is the Bride’s arrival to the Mandap to start the wedding rituals. Kanya Aagaman literally translates to ‘the arrival of the bride’. She is escorted to the Mandap by her maternal uncle and aunt, signifying the acceptance of the union from the maternal side of the Bride’s family. Depending on which part of India the family is from, the Bride’s sisters, friends, and cousins join the procession to the mandap.

6 Varmala Ceremony

The Varmala Ceremony, also referred to as Jaimala, is the commencement of the Hindu wedding, serving as the first time, the Bride and Groom meet before starting the wedding ceremony.

Mala is the Hindi word for garland, usually consisting of flowers bunched together on a string. The exchange represents the acceptance and union of their forthcoming nuptials.

7 Kanyadaan

After the Varmala ceremony, the Kanyadaan ritual takes place. Kanyadaan, meaning “giving away the bride” in Sanskrit, is a symbolic marriage ritual for the Bride’s parents and the couple. The Father of the Bride take’s his daughters right hand and places it in the Groom’s right hand, requesting for him to accept his daughter as his equal partner. This ritual signifies both the acceptance of the Bride’s Father and his official approval to give his daughter away.

After joining the two hands, ‘Hastamelap’, the Mother of the Bride pours sacred water on to the palm of her husband’s hands, allowing it to flow through his fingers onto his daughter's hand and ultimately to the groom’s hand as well.

8 Vivaah Homa

After the Kanyadaan takes place, The Priest lights up a small sacred fire in a kund, or a copper bowl. The remainder of the wedding ceremony is conducted around this fire. The couple praises the Agni Devta, the Lord of Fire, in hopes of bringing the presence of Vishnu on to the ceremony. The Vivaah Homa is performed in order to indicate the purity of the upcoming rituals, all conducted with the help of the fire.

9 Hastmelap Ritual

Often grouped together in the Kanyadaan ceremony, the Hastmelap is translated from Sanskrit to mean ‘the joining of the hands’. The couple is united with the union of their hands in the presence of Agni Devta (the Lord of Fire), represented by the fire lit during the Vivaah Homa. The Bride places her right hand in the Groom’s right hand as per tradition. Then to strengthen their bond, the Groom’s sister or mother ties the ends of the scarves worn by the Bride and Groom together, signifying their unity and ‘tying the knot’ quite literally. The couple vows to treat others with respect to love, compassion, and sympathy. They also pledge to show goodwill and affection to each other’s families.

10 Mangalsutra Ritual

The Mangalsutra, a black and gold necklace with a gold or diamond pendant symbolizes good luck, love, and friendship. In Sanskrit, ‘Mangala’ translates to sacred and ‘sutra’ to thread. Following the Hastamelap, the Bride moves to sit on the Groom’s left side, taking the closest position to the Groom’s heart. He then proceeds into the ceremony called “Mangalya dharanam” and places the Mangalsutra around her neck and applies sindoor, red vermillion (also known as kumkum), to the center of her forehead. These two offerings signify the Groom’s devotion to his Bride and the Bride’s new status as a married woman.

11 Ring exchange

A ring exchange takes place following the offering of the Mangalsutra, where the couple commits to support each through the challenges that life may throw them, in happiness and sorrow, with unconditional love. The Mangalsutra carries immense importance in the Hindu wedding ceremony, as it is the moment where the couple expresses their commitment to one another.

12 Granthi Bandhanam

During this particular ceremony, the couple is tied together before embarking on the signature Mangal Phere ceremony. Granthi Bandhanam quite literally translates from Sanskrit into ‘tying of the sacred knot’. The Bride’s brother ties a white cloth to the Bridal sari and the other end is draped over the Groom’s shoulder. The knot symbolizes the unity between the two families, bonding as one.

13 Mangal Phere

Mangal Fera (also referred to as Mangal Phere) consists of the couple taking seven circles, or ‘feras’ around the Agni (sacred fire).“symbolic of the seven marital vows, with Agni as the witness.  They take the seven steps around the sacred fire as they recite hymns and take the following vows:

                              1.      We will attain natural comforts.

2.      We will develop physical, mental, and spiritual strength.

3.      We will increase our wealth through righteous means.

4.      We will acquire knowledge, happiness, and harmony by mutual love and trust.

5.      We will be blessed with strong and virtuous children.

6.      We will perform our duties for the prosperity of the community.

7.      We will be true companions and remain life-long partners.

As the couple takes seven steps together they are expressing their devotion to each other for life.”

the bride leads the groom on the first Five pheras, while the groom takes over for the Sixth and final step – signifying balance and completion in their marriage. When the couple makes their last round together, they rush back to their seats, racing to sit down first. As part of the tradition, it is said that whoever takes their seat first will be the ruler of the household.

14 The Ritual of Laaja Homam

This ritual takes place towards the end of the ceremony and is often not included depending on whether or not the specific region celebrates it. Laaja Homam translates to ‘the offering of puffed rice to the sacred fire’ from its Sanskrit origins. During this stage of the Hindu marriage, the bride offers rice with the help of her brother wishing her husband a long life and for the proliferation of their family. The bride is not allowed to offer the rice with her own two hands and therefore is helped by her brother or closest male relative.

15 Ashirwad – Blessings

The concluding step of the Hindu wedding ceremony results in the Ashirwad, translating from Sanksrit to blessings. The elders of the family play a crucial role in the setup of Hindu family structure, imparting their wisdom and love to the generations below them. This portion of the ceremony is both rewarding for the couple, the parents, and family involved as it the culminating moment defining the marriage of the Bride and Groom. It serves as a confirmation of the acceptance of both families and the Bride and Groom as they embark on their life as a wedded couple. 

                                     

                                                                                                                                 

Dr Murali Krishna Sarmaaji

Hindu Vidik Priest for Indian wedding 

Email- sarmaaji@gmail.com

(336)-517-6268

About surya in vedic Astrology

1. Obeisances to Surya
प्रणिपत्य रविं मूर्ध्रा वराहमिहिरात्मजेन पृथुयशसा ।
प्रश्ने कृतार्थगहना परार्थमुद्दिश्य सध्यशसा ॥ १॥
praṇipatya raviṃ mūrdhrā varāhamihirātmajena pṛthuyaśasā ।
praśne kṛtārthagahanā parārthamuddiśya sadhyaśasā ॥ 1॥
Translation: Sri Pṛthuyaśa, the famed son of the illustrious Varāhamihira invokes the blessings of the glorious Surya (ravi), bowing his humble head, and composes this work on Prasna, which is pregnant with terse meaning, for the benefit of the mankind.
Commentary:
All works of Jyotish starts with the invocation of blessings of the Ishta Devata of the author. This is extremely important in the studies of the Jyotisha shastra, because, this discipline is more than a rational study of the rules and applying them in real life. It requires one to connect one’s consciousness to the divine consciousness, and decipher the wishes of the divine.
Surya is an important devata in Vedic lore and is an important part of the pancha-devata (5 fundamental forms of devatas, Vishnu, Shiva, Shakti, Ganesha and Surya). He is a one who also blesses one with the knowledge of Jyotish. He has transferred the knowledge of Surya Siddhanta to Maya Danava. He is the overlord of the solar system, and can bless one with supreme knowledge of Jyotisha Shastra.
This principle can be extended to the regular practice of Jyotisha. Before looking into a chart, one should do his prayers invoke divine blessings. This enables one’s intuition to work well and improves the accuracy of divination. One should be humble and consider himself as only a channel through which the divine consciousness communicates with the querent. A lack of humility, arrogance and high ego comes as an obstacles to this. In addition to prayers and spiritual practices, one should also engage in doing regular meditation, which makes one’s consciousness highly receptive, like a sponge.
What has been written in Jyotish shastra is for the benefit of the mankind. This is another important aspect one should never forget. When selfishness, personal aggrandisement and greed for wealth, name and fame takes forefront, the ability to use this knowledge declines. It is not something that is given to the beholder for personal gains. A Jyotishi has to be humble enough to accept what comes to him without asking. If he leaves his own wellbeing to the divine will, his needs are well taken care of. Anyway, the earning of wealth through deception, threat, fear etc. can’t stay with the Jyotishi for long, but leaves a trail of negative karma, which he has to deal with sooner or later. There is no Karma which has no impact. One has to undergo the consequences of his action, this way or that way!
A Jyotishi has to be dignified and of exalted nature. One who is entrusted to guide others, should himself be pure. One should be humble, regularly practice deva-aradhana (spiritual practices), always eager to help others, eat sattvik food and live simply. Only one who has all these characteristics is rightful person to be blessed with this divine knowledge.
Unlike natal horoscopy, Prasna is a tool of tapping into the divine consciousness. One's ability to decipher prasna depends on once ability to merge one’s consciousness with the divine consciousness. Only then, irrespective to the tools and methods used for divination, he will receive answer and guidance. Thus, even though there are many many methods of divination based on the moment i.e. Tarot, I-ching, Tajik, and many variants of Prasna Jyotisha Shastra, each of them are highly capable in the hands of true master.
2. Divination from the Kendra Bhavas
च्युतिर्विलग्राद्धिबुकाच्च वृद्धिर्मध्यात्प्रवासोऽस्तमयान्निवृत्तिः ।
वाच्यः ग्रहैः प्रश्नविलग्रकालादृहं प्रविष्टो हिबुके प्रवासी ॥ २॥
cyutirvilagnāddhibukācca vṛddhirmadhyātpravāso’stamayānnivṛttiḥ ।
vācyaḥ grahaiḥ praśnavilagrakālādṛhaṃ praviṣṭo hibuke pravāsī ॥ 2॥
Translation: Removal from one’s place (or position) is to be divined from the Lagna. Growth, success and prosperity to be divined from the Sukha Bhava (4th house). Absence from home and travelling to be divined from the Karma Bhava (10th house). Return from travel is to be divined from Saptama Bhava (7th house). And, the timing of return has to be divined from the Sukha Bhava (4th house). The positions of several grahas at the time of query should be considered. The time of return will be synchronous with the entry of planet in the 4th house.
Commentary:
At the onset the author narrates what should be seen from the 4 Kendras. Why? Because these 4 Bhavas are the foundation stone of a horoscope. They also govern the 4 important question that the querent may ask.
The Kendras are extended to all the remaining houses through the principle of Trines. The Kendras are the governor of 3 Bhavas each, thus covering all the 12 Bhavas. Lagna governs the success of the Dharma Trikona (1–5–9). Karma Bhava governs over the Artha Trikona (2–6–10). Saptama Bhava governs over the Kama Trikona (3–7–11). And, Sukha Bhava governs over the Moksha Trikona (4–8–12).
Question category 1: Removal from current state (Chyuti): The questions can come in the form of, (1) Do I have to change my place, and move to a new location, (2) Can I continue my life the way it was, (3) Should I expect a big change in the ways of my life, (4) Is there is an upcoming disruption of my status-quo, (5) Do I have a big fall from position etc. These kinds of question has to be divined from the Lagna.
Question category 2: Growth in current state (vṛddhi). The questions can come in the form of, (1) When I can be better off compared to now, (2) is there growth in my life, or I am bound to continue my current state, (3) Will I be able to acquire house, vehicles, properties, friends, happiness etc. These kinds of question has to be divined from the Sukha Bhava (Hibuka = 4th house).
Question category 3: Travelling outside of homeland (pravāsa). The questions can come in the form of, (1) Do I have to travel abroad to gain success in life, (2) when I am making a overseas trip, (3) How will be my upcoming foreign trip, (4) What preparation should I do for the upcoming foreign trip etc. These kinds of question has to be divined from the Karma Bhava (Madhya = 10th house).
Question category 4: Traveling back home. The questions can come in the form of, (1) Should I return to my homeland, (2) When should I return to my homeland, (3) Should I continue to stay overseas, (4) How long should I (or will I) stay overseas. These kinds of question has to be divined from the Saptama Bhava (Asta = 7th house).
The house is represented by the 4th Bhava. Hence, planets moving into the 4th house (i.e., Bhavishyat yoga, the yoga that will occur in future), can indicate the native (or someone else), coming into the native’s home (or the homeland).
The questions are of actually two types (1) Those related decline and growth, which are to be studied from Lagna and 4th house. (2) Those related to travelling out and returning home, which are to be studied from 10th and 7th house. They are complementary questions, hence should be studied in pairs.
In the above mentioned four Kendras, the things to be considered are (1) Rasi falling in the house i.e., Odd/ even, Chara/ Sthira/ Dvisvabhava, or Sirshodaya/ Prshtodaya etc. (2) The Grahas occupying the Bhavas (3) The Avastha of the grahas occupying the Bhavas, (4) Conjunction or aspect of the lord of the Bhava, (5) Disposition of the lords of the said Bhavas, (6) Aspect of grahas on the said Bhavas. The influence of the Bhavadhipati, Sirshodaya Rasis and Naisargika Shubha grahas can indicate positive outcome. The functional favourable (karaka) grahas can also indicate success, but if they are naisargika kruragrahas, the success will come after heavy toil. The Chara Rasi indicate long distance movement, Sthira Rasi indicate fixity, and the Dvisvabhava Rasi indicate movement in the vicinity. Odd rasi indicate activity, drive and passion, while Even Rasi indicate passivity, letting things to continue on its own. Sirshodaya Rasis are fluid and hence beneficial, while the Prshtodaya Rasis are full of obstacles, risks and danger, hence troublesome. Thus, after judging the naisargika and functional karakatva (significations) of the grahas involved one should arrive at a conclusion

Aries

Aries

Each sign of this group shall now be considered separately in the light of the remarks made above. The sign Aries is ruled by Mars and is also his Multrikona sign who, though considered to be an evil planet, is, first of all, a male and positive planet, secondly he is hot, fiery and electric and thirdly he is a  Kshatriya planet. So that he is naturally energizing and vitalizing. He gives vital heat and good circulation and for this reason, is able to throw off diseases. The sign is also the Sign of the Sun’s exaltation. The Sun is known in Indian astrology to be the Jiva or Prana or life and the Satva or the essence of the universe. He is to the solar system, what the heart is to the physical body, and the mainspring to the clock or watch. He Is vital heat and Vital energy. He Is the great vitalizing center, force, and power throughout nature and the universe, always, vivifying, nurturing, supporting and life-giving He is the fountainhead, source, and root of all life, energy strength, stamina, vitality, light, and heat" The Sun, like Mars, is a male, positive and also a kshatriya planet The exaltation of the Sun, in tins Sign, coupled with his natural friendship with Mars, its ruler, naturally tends to further vitalize it. The result of the combination of these elements is that it makes this sign a really vital one Indeed, full of vigour, vitality,

and stamina, able to resist disease and death and fight against them with a surprising tenacity

Defects

The main defects of this sign, however, are, (I) that Saturn, who 13 the natural enemy of both Mars and Sun and who is a cold, dry, contracting obstructive and devitalizing planet, has his fall in this sign with the result that Its vitality and stamina suffer, to a certain, thought to a small and negligible extent, and again (2) that this sign is cardinal or moveable so that its peculiar characteristic is to be continuously on the go, always moving, rushing and gushing, and thus its Vitality, stamina and energy are often wasted to no purpose and uselessly spent away on this account this sign, though a strong and vital one, robust and full of vigour and stamina, is not and cannot be the strongest sign in the zodiac, but next to Leo and Sagittarius in this particular respect .