Vivah Sutra

[Laurelino Braendel]

Vivahsutrais photography and videography service provider based out of Darjeeling. A photograph is a piece of the sheet which holds truckloads of feelings and overwhelming emotions and when its wedding picture then it is for sure to treasure the moments with happiness. If you are planning a grand wedding function and looking for a good and inventive photographer then Vivahsutra is the choice you should definitely go for. This company is a one-stop answer for all your wedding-related needs and choices and highly believes in offering amazing and beautiful shots.

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The word vivāha originated as a sacred union of two people as per Vedic traditions, i.e. what many call marriage, but based on cosmic laws and advanced ancient practices.[3] Under Vedic Hindu traditions, marriage is viewed as one of the saṁskāras performed during the life of a human being, which are lifelong commitments of one wife and one husband.[3] In India, marriage has been looked upon as having been designed by the cosmos and considered as a "sacred oneness witnessed by fire itself."[4] Hindu families have traditionally been patrilocal.

The Arya Samaj movement popularized the term Vedic wedding among the Hindu expatriates in north during the colonial era, it was however prevalent in south India even before.[5][6][7] The roots of this tradition are found in hymn 10.85 of the Rigveda Shakala samhita, which is also called the "Rigvedic wedding hymn".[8][9]

In India, by law and tradition, no Hindu marriage is binding or complete unless the ritual of seven steps and vows in presence of fire (Saptapadi) is completed by the bride and the groom together.[13] This requirement is under debate, given that several Hindu communities (such as the Nairs of Kerala or Bunts of Tulu Nadu) do not observe these rites.[14]

According to the Veda, marriage is a union between a masculine and feminine entity with commitments to pursue Dharma (duty), Artha (earning money and other possessions), Kama (physical and other desires) and Moksha (the eternal liberation) in unison. Scripturally, it is viewed as a celebration of sensual pleasure, progress, prosperity and joy as it is also a pyramid of elevation to the next level of one's Karmic experience. Society recognizes this and puts in place quality controls since it influences the social and cultural growth of society. According to Manusmriti, or Manu's text, there are eight different types of marriages. Not all eight are approved by Scriptures. The last four were not advocated and the last one was condemned. These are: Brahma marriage, Daiva marriage, Arsha marriage, Prajapatya marriage, Gandharva marriage, Asura marriage, Paishacha marriage.

Cosmic rituals constitute an important part of Vedic practices/the Hindu religion. Rituals were designed to build a solid foundation for Dharmic living. They are known as Samskaras. Their purpose is to spread awareness and uplift social consciousness. The Veda has instituted sixteen different Samskara meant for different phases of life from conception to marriage to old age and death. The word samskara in Sanskrit means 'to cause indelible impressions on consciousness and to develop every aspect of oneself.' Out of the sixteen Samskaras in The Scripture, and consequently in Hinduism, the sacred practice of marriage or Vivaha Samskara is the most important and marks a milestone in journey of life. Vivaha Samskara influences the life of a couple as partners by enabling them to take their rightful place as creators in society.

There is no single standard Hindu marriage ceremony. Regional variation is prevalent in the sequence of rituals comprising the ceremony. There is also considerable flexibility within each ritual. Variation reflects family traditions, local traditions, resources of the families and other factors. Three key rituals predominate, as follows.[10][15][16][17] Two are yajna.[11]

The Kanyadana ceremony is performed by the bride's father.[19] If the father has died, a guardian of the bride's choosing performs the ritual. The father brings the daughter, then takes the bride's hand and places it in the groom's. This marks the beginning of the ceremony of giving away the bride. The groom accepts the bride's hand, while the kama-sukta (hymn to love) is pronounced, in the presence of the father, the bride and the groom. The Kamasukta verse is:[19]

After this ritual recital, the father asks the groom to not fail the bride in his pursuit of dharma (moral and lawful life), artha (wealth) and kama (love). The groom promises to the bride's father that he shall never fail her in his pursuit of dharma, artha and kama.[20] The groom repeats the promise three times. As per several stone inscriptions that have been found from 15th century in the Vijayanagara empire, to fight the epidemic of bride price, a community group of Brahmins created a social legislation to adopt the marriage system of kanyadana for their community. It was mandated that no money should be paid or received during marriage and those who do not follow are liable for punishment by the King. The above inscriptions also reinforce that system of social legislations within community groups was widely in practice as against personal laws based on religious scriptures.[21]

The ritual of Panigrahana comes after Kanyadana. It is sometimes preceded by the vivaha-homa rite, wherein a symbolic fire is lit by the groom to mark the start of a new household.[19][22]

Panigrahana is the 'holding the hand' ritual[10] as a symbol of the bride and groom's impending marital union, with the groom acknowledging a responsibility to four deities: Bhaga signifying wealth, Aryama signifying heavens/milky way, Savita signifying radiance/new beginning, and Purandhi signifying wisdom. The groom faces west, and while the bride sits in front of him, with her face to the east, he holds her hand while the following Rig vedic mantra is recited:[12][19]

In Punjabi and Gujarati weddings this step is called Hast-Milap (literally, "meeting of hands"). The whole ceremony[clarification needed] was[clarification needed] timed around an auspicious time (Mauhurat) for this step and a few decades ago the wedding invitation would even list the time when this event was going to take place.

The Saptapadi (Sanskrit "seven steps"/"seven feet"; sometimes called Saat Phere: "seven rounds"[23]) is the most important ritual of Vedic Hindu weddings, and represents the legal element of the Hindu marriage ceremony.[24] The couple conduct seven circuits of the Holy Fire (Agni), which is considered a witness to the vows they make to each other.[25] In some regions, a piece of clothing or sashes worn by the bride and groom are tied together for this ritual. Elsewhere, the groom holds the bride's right hand in his own right hand.[25] Each circuit of the consecrated fire is led by either the bride or the groom, varying by community and region. Usually, the bride leads the groom in the first circuit. In North India, the first six circuits are led by the bride, and the final one by the groom.[26] In Central India and Suriname, the bride leads the first three or four circuits.[25] With each circuit, the couple makes a specific vow[clarification needed] to establish some aspect of a happy relationship and household for each other.

The long form of Saptapadi starts with a preface announced by the priest, introducing a series of vows the groom and bride make to each other,[36] as follows. With the completion of the seventh step the two become husband and wife.

Groom's vow: Oh!, dear lady, I promise to trust your decisions about the household and your choices; I promise to dedicate myself to help our community prosper, the matters outside the house. This shall bring us respect. Oh! my lady, I, as Vishnu, take this fourth step with you to participate in our world.

Bride's vow: Yes, I promise to strive to make the best home for us, anticipate and provide necessary things for your worldly life, and for the happiness of our family.

Groom's vow: Oh!, lady of skill and pure thoughts, I promise to consult with you and engage you in the keep of our cows, our agriculture and our source of income; I promise to contribute to our country. It shall win us future. Oh! my skilled lady, I, as Vishnu form, take this fifth step with you to together grow our farms and cattle.

Bride's vow: Yes, I promise to participate and protect the cattle, our agriculture and business. They are a source of yoghurt, milk, ghee, and income, all useful for our family, necessary for our happiness.

Groom's vow: Oh friends!, allow us to cover the seventh step together, this promise, our Saptapad-friendship. Please be my constant wife.

Bride's vow: Yes, today, I gained you, I secured the highest kind of friendship with you. I will remember the vows we just took and adore you forever sincerely with all my heart.

This step is a part of Kanya Varanam, where the groom-to-be (brahmachari[37]) sends two elders on his behalf to the father of a girl whom he wishes to marry. The elders convey the message of the brahmachari and ask for the daughter's hand. The two mantras in the form of brahmachari's appeal to intercede on his behalf come from Rg 10.32.1 ("pra sugmantha...") and 10.85.23. The first mantra begs the elders to proceed and return quickly with success back from their mission on his behalf. The second mantram ("anruksharaa Rjava:...") asks for the gods' blessings for the elders' safe journey to the house of the father of the would-be-bride. The mantra prays to Aryama and Bhaga for a marriage full of harmony. The father accedes to the request of the elders and the resulting agreement for betrothal (formal engagement to be married; engagement.)is known as vaak daanam.

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