Vivaah Sanskaara – Part I

Note 2: Welcoming of the Groom

Traditionally, there is a special ceremony to welcome the bridegroom to the wedding venue. In Guyana and elsewhere, this takes the form of the baraat procession that transports the Groom to the place of the wedding – typically the home of the bride’s parents.

The Sanskaara Vidhi has a detailed welcome, which was more suited for the days when persons traveled long journeys over dusty roads. Thus, as per the Sanskaara Vidhi, the Groom’s party needed to be accommodated and the groom-to-be to be welcomed, seated, given refreshments (madhuparka), and washing of feet. These tasks were undertaken by the bride-to-be. 

In the modern world, people travel in vehicles, rarely over long and dusty distances that would require them to rest. In modern times everyone’s feet are covered, and they arrive at the place of the wedding clean and tidy. We have therefore omitted these parts of the old sanskaara (for example, washing feet) from this version published here.

Note 3: Gift of Clothes and Cattle

The Sanskaara Vidhi notes two places where gifts were traditionally given to the bride by the groom. Both these include clothing that the bride then wears for the wedding ceremony. It also includes the gifting of physical wealth and cattle. 

For this publication, we have omitted the outdated practices of gifting cattle, washing feet, serving food, and other things related to the 1800s.

Note 4: Kanyadaan

The Sanskaar Vidhi neither specifically mentions Kanyadaan (which translates as giving the bride away) nor the practices of the dough and water commonly associated with Kanyadaan. 

The modern-day Hindu wedding includes Kanyadaan and uses a verse taken from the Sanskaara Vidhi. During this part of the ceremony, the dough containing a piece of jewelry or money is given to the couple as a gift from the bride’s parents. The pouring of water onto the dough is a task for the bride’s brother as they reflect the unbreakable bond of brother and sister. These practices introduced by Arya Samaj missionaries to Guyana have become a regular part of the Vivaah. 

The mantra used for the Kanyadaan was recommended for announcing the Gotra as the Bride and Groom start the ceremony. Therefore, this mantra now serves both purposes.

As stated in NOTE 3, at the end of the Gotra announcement (Kanyadaan), the Groom gives a gift, such as clothes, to the bride, similar to recommendations in the Sanskaar Vidhi.

According to the sanskaara Vidhi, at this time, the Groom gifts a dress and shawl to the bride, and both the bride and groom change their clothing. The bride wears what the groom gives, and the groom changes his clothing as well.  After changing clothing, they both re-enter the mandap, hand in hand. In the modern world, this second change of clothing is not practical and has been omitted from this edition.

Note 5. Jaimaal 

5.1 The Sanskaara Vidhi does not explicitly mention garlanding. Both bride and groom chant the mantra Om Samanjantu as they re-enter the mandap after changing clothes.

The practice of Garlanding, however, has become an essential part of a wedding ceremony. It represents the public acceptance of each in marriage by symbolically using the fragrance and beauty of flowers. Thus, the Om Samanjantu mantra has been used for the exchange of garlands between bride and groom as a public declaration of acceptance of each other in marriage.

5.2. At this point, the Sanskaara Vidhi mentions circumambulation. However, the agnihotra has not yet been lit. It has become customary to walk around the fire and have the fire reflecting 360 degrees on the Bride and Groom. This circumbulation is listed to be done after the groom says the mantras ओं यदैषि मनसा…, ओं भूर्भुवः स्वः । अघोरचक्षुरपतिष्न्येधि… and ओं भूर्भुवः स्व: । सा नः पूषा… and, before the bride says ओं प्र मे पतियानः …However, we have not included this circumambulation.

Note 6: Exchange of rings

The exchange of rings is not in the Sanskaara Vidhi. It is part of the custom and practice.

One important aspect of the ring is the (recommended) yantras that are supposed to be designed unto it. Other key points to note are:

a. The circle is a part of sacred geometry. The ring’s open circle symbolizes wholeness, completion, stillness within motion, and a unifying order of cycles that repeat in time.

b. Circles are a pure distillation of both the shapes of the planets and their cyclical course through the sky. The circle has always been used to represent the sun – as well as the path of the planets going around the sun.

c. The circle of the ring also represents clarity, awareness, completion with renewal, and the integrated self.

d. The ring represents the all-encompassing and all-embracing qualities of God, the all-encompassing quality of nature, and the endless compassion and love of God. May all of these be reflected upon the life of the married couple.

e. Ring is circular – “without beginning; without end.” So be the love of the bride and groom for each other.

f. The precious metal of the ring symbolizes that there is extrinsic and intrinsic value to the vows exchanged by the couple. They both make physical adjustments to their lifestyles and make mental and spiritual changes. They now live together, pray together, and share a common course of life.

g. The ring is placed on the fourth finger. Ancient civilizations believed that the blood vessels of this finger are directly connected to the heart – thus, this is the vein of love and by wearing rings, the couple symbolically declared their eternal love for each other (modern medicine has disproved this belief, but the tradition continues). Western civilizations place rings on the fourth finger of their left hand. In India, Germany, and Chile, the ring is worn on the fourth finger of the right hand – the left hand is related to the ‘negative hand’ or the hand with lesser dexterity.

h. The designs on the face of the ring are supposed to represent the intrinsic designs of the yantras.

Note 7: Pradakshina

This pradakshina is mentioned to be conducted with the use of two mantras तुभ्यमग्रे पर्यवहन्त्सूर्यां … and ओं कन्यला पितृभ्यः…repeated three times. The mantra ओं सरस्वति प्रेदमव…comes before the pradakshina.

We have put all three mantras in Pradakshina without repetition.

Note that the Pradakshina creates a circle around the fire:

– The couple exchanges vows in the all-encompassing circle (of life).

– The couple pays ‘homage’ to all the directions. May their presence, in any direction, be peaceful and protected by God.

– They are having the reflection of the fire from all sides. May they be protected at all times.

– Seven is a mystical number; they walk around the fire total of seven times.

– Traditionally, it is said that the wedding is seven circumambulations representing seven lifetimes of togetherness.

Note 8: Swishtakrit and purnahoti

The Swishtakrit and Vyahrit ahutis are at the end of the Vivaah in the Sanskaara Vidhi. However, because there are no further fire oblations from this stage in the ceremony, we brought these oblations here and concluded all oblations at this point.

Poornahuti is not mentioned in Sanskaara Vidhi’s Vivaah ceremony. We have inserted it to signify the completion of Ahutis and to comply with the Sanskaar Vidhi’s common procedure chapter.

Note 9 Hair Loosening

The Sanskaara Vidhi recommends this act be done in a private room. In those days, a bride’s open hair was not a public spectacle. For simplicity and practicality in embracing the current norm, we have not recommended retiring to a room for this act.

Note 10: Saptapadi and the Conjugal knot

Saptapadi symbolically represents the first seven steps that the couple takes in marriage life. 

The conjugal knot is made – symbolically signifying that they shall remain together in their vows and are joined together physically and mentally.

The Groom requests that the Bride not let her left foot surpass her right foot. The right foot is often seen as more dexterous; thus, he requests that she step her right foot forward carefully (so as not to stumble). Symbolically, the groom also asks that the bride be well-balanced in her steps, in her life, in her posture, and in her decisions.

Seating: The Sanskaara Vidhi recommended that the bride sit on the groom’s right side throughout the ceremony. We have continued the current custom of sitting with the bride on the left side until after the Saptapadi and conjugal knot in which they agree to their vows. Thus, after the Saptapadi, the bride takes her rightful position on the right-hand side of the groom.

Note 11: Jal Prokshanam

The Sanskaara Vidhi recommends that the bride sprinkles this water on the Groom. We have adopted the current custom of the Acharya/priest sprinkling the holy waters on them both.

Note 12: Gift by Groom

We have inserted the Gift by the groom’s brother (representing the Groom) at this juncture, as per current practice. In the Sanskaara Vidhi, there is an earlier gift section (see note 3)

Note 13: Sindoor

There is no mention of this act in the Sanskaara Vidhi, but it has become a practice that has been accepted over the years. The mantra used for Sindoor here is the same mantra at the same place that the Sanskar Vidhi has it. It stipulates that the groom places his right hand on the forehead of the bride for the mantra.