The Wedding Explained

Table of Contents 
 1 The Essentials of a Hindu Marriage
 2 Srija’s and Ganesh’s Wedding
 3 Pre-Wedding Rituals (weeks to months before the wedding)
o 3.1 The Engagement
o 3.2 Muhurtham: Setting a Date and Time for the Wedding
 4 Pre-Wedding Rituals (days before the wedding)
o 4.1 Pelli-koothuru (Declaration as a Bride)
o 4.2 Mehindi (Decorating the Bride)
o 4.3 Pelli-koduku (Declaration as a Groom)
o 4.4 Aarti
 5 The Day Before the Wedding
o 5.1 Snaathakam  (Convocation or prologue to marriage)
o 5.2 Kashi Yatra
o 5.3 Eduru Sannaham: Receiving the groom with his family and friends
o 5.4 Nalugulu
 6 The Day of the Wedding
o 6.1 Preliminary Events
 6.1.1 Mangala Snaanam
 6.1.2 Initiation of the Event
 6.1.3 Gauri Pooja
 6.1.4 Ankurararpanam
 6.1.5 Ganesh Pooja on the stage by the Groom
 6.1.6 Sankalpam
 6.1.7 Recitation of the Pravara (Announcement of Lineage)
 6.1.8 Yajnopavita Dharana (The Wearing of the additional strands of sacred thread)
 6.1.9 Mahasankalpam: The great Sankalpam
 6.1.10 Mangalashtakam: Eight verses seeking wellbeing, prosperity and good fortune
o 6.2 Giving the Bride Away
 6.2.1 The Arrival of the Bride
 6.2.2 Terasalla: The curtain that separates bride and groom until the muhurtham
 6.2.3 Kanyadaan
o 6.3 Main Events
 6.3.1 Muhurtham: The most important part of the wedding
 6.3.2 Sumuhurta Akshata
 6.3.3 Kanyasudhi or Vadhu parisuddhi
 6.3.4 Arrival of the Bride and Groom in the New Attire for the Completion of the Wedding
 6.3.5 Jyotulu Sumangali
 6.3.6 Prayer to the Mangala Sutra
  6.3.7 Mangalasutra Dharana (Tying of the Mangalsutra with three knots)
 6.3.8 Mangala Sutra Akshata
 6.3.9 Yoktrabandhana
 6.3.10 Talambaraalu
 6.3.11 Brahma Mudi and Rakshabandhana
o 6.4 Rituals Before a Sacred Fire
 6.4.1 Pradhana Homam
 6.4.2 Pani Grihanam
 6.4.3 Pradhana Homam: The Circumambulation around the Holy Fire
 6.4.4 Saptapadi
 6.4.5 Laja Homam
 6.4.6 Asmarohana or Silarohana
 6.4.7 Pravesa Homam, Arundhati and Dhruva Darshan
 6.4.8 Sthaalipaakam
 6.4.9 Sadasyam and Phalpradhanam
 6.4.10 Seshahomam
 6.4.11 Dampati Tamboolalu
 6.4.12 Nakabali
 6.4.13 Sachi pooja
 6.4.14 Appagintalu
 7 Post-Wedding Rituals
o 7.1 Vididi griha pravesam
o 7.2 Grihapravesh
o 7.3 Satyanarayana Pooja and Venkateswara Deeparadhana
o 7.4 Uniting the Mangalasutra

The Essentials of a Hindu Marriage

The detailed explanation below was carefully and painstakingly written by Ganesh’s father, Dr.
Narasimham Dasika after collecting and digesting information from several books and from his own
expansive knowledge of ancient rites and rituals. We thank him immensely for putting in the time and
effort to do this. It is a tremendous resource for us as a new bride and groom to help us better understand
the meaning of the wedding ceremony and the promises we make for a happy marriage together. It is
also beneficial for you, our guests, to help you follow along during the ceremony.

An ideal Hindu life revolves around four stages called āśramās, the first of which is a stage of education as a
bachelor (brahmacharya āśramās), the second is that of a householder (gruhasta āśramā), the third is that of
an elderly recluse (vānaprastha āśramā), and finally a renouncer of worldly belongings (sanyāsa āśramā).
The first stage of Brahmacharya concludes with the wedding. In ancient Indian culture, vivaha, or marriage,
is considered as a social arrangement for the initiation of a lifelong companionship and lawful union
between a man and a woman for the purpose of leading a life of Dharma (fulfillment of duties towards their
ancestors, descendants and the society in which they live), Artha (creation and management of
wealth), Kama (physical union for progeny), and finally to achieve Moksha (liberation of soul for eternal
happiness) with good deeds.

On the other hand, the wedding is an event filled with deeply meaningful and symbolic combination of
rituals, prayers and traditions at the conclusion of which the couple are expected to lead a life of perfect
monogamous companionship with mutual respect, dependence and love. Love begins with the marriage
according to Hindu tradition. The rituals of a Hindu wedding, often referred to as a Vedic wedding, are
derived from ancient scriptures called Vedas, written in Sanskrit. The Vedas are scriptures from Indo-Aryan
culture, the texts of which were transmitted orally from generation to generation with specific intonation
and rhythm. They are believed to be at least 4,000 years old. The rituals and Vedic incantations provide
some of the foundations of a Hindu marriage to provide a binding spiritual and religious sacrament with
progressive love between a man and woman.

During the wedding, several rituals are to be completed in an orderly fashion. The wedding is finally
deemed complete only in the presence of Agni, the fire diety, when the bride and groom together make
seven circles around a sacred fire and take seven steps while reciting vows to each other with the fire as the
primary witness. During the process, they thank the Sun for its light and energy, the Earth for the food,
Varun (the rain deity) for water, Agni, and Vayu (the wind diety) for air. The prayers and rituals are to join
the souls of bride and groom and to create a strong tie between the two families.

Srija’s and Ganesh’s Wedding

Our wedding will be conducted over two days. The many rites and rituals which are a part of our wedding
incorporate vows in Sanskrit with great significance in the presence of fire, concealed prayers to five
elements, the symbolic replay of celestial events and extensive prayers to seek the blessings of the planets,
celestial holy men and ultimately the God. We have made an attempt to describe the events of a Vedic
Hindu wedding in English with translation of key parts of the vows by bride and groom. We would like to
share the significance of these elaborate Hindu wedding rituals and the concealed meaning with all of you.

Pre-Wedding Rituals (weeks to months before the wedding)

The Engagement
We had our engagement on the 21st of December, 2012. On that day, the formal ceremony in front of
witnesses, mostly close friends and relatives of both parties, began with prayers to Lord Ganesh to remove
all the obstacles. Following the invocation of his lineage, the father of the bride made a formal proposal for
the marriage alliance. The father of the groom while accepting the proposal gave a happy and affirmative
response to declare his commitment for the union of the families through the institution of marriage between
the groom and the bride. This was followed by more prayers, gifts to bride and groom and exchange of
clothes and gifts between families. At the conclusion of the function both parents agree to consult learned
priests with knowledge of astrology to set a date for the wedding.
Muhurtham: Setting a Date and Time for the Wedding
Setting a date for a Vedic wedding is an extremely complex process of calculation of planetary positions to
match two variables. The variables are the planetary positions at the exact time of birth of bride and groom.
The constellation of planets and their relationships should match in a harmonious way when the groom
touches the bride and looks into her eyes while the Vedic verses are being recited by the priests. This
specific time has to be in only certain lunar months considered auspicious for a wedding. If it is in the day,
it has to be before the noon while the son is ascending. The time has to be corrected by a few minutes based
on the calculated time of sunrise and sunset at the place of wedding, on that day. Our family astrologer in
India, following several hours of calculation decided that 2 nd June 2013, at 8:10 AM, is the most appropriate
time for the Wedding. This time is called “Muhurtam” in sanskrit.  

Pre-Wedding Rituals (days before the wedding)

A canopy is erected at the house of bride 3 to 4 days before wedding.

Pelli-koothuru (Declaration as a Bride)

This ceremony involves anointing the bride with oil and turmeric by women folk. The women folk pound
turmeric roots at that time.

Later the bride dons new clothes following a bath. The bride-to-be
wears flowers in her hair. She adorns her forehead with a bindi or vermillion dot and wears bangles on her
wrists. All the elderly women and their husbands that had a long happy married life are invited to bless the
bride to have a similar happy married life. This functions takes place at bride’s residence.

Mehindi (Decorating the Bride)

Following the bridal bath, a paste or powder from the leaves of Henna plant is used to create elaborative
decorative patterns on the hands and feet of the bride on this day. Following an hour or more of contact of
henna with skin, a delicate shade of reddish brown color is imparted on the applied areas. This forms a
striking contrast on the skin that has already acquired a golden hue with the earlier application of turmeric
before her bath. The friends and relatives of the bride may also participate in the event.

Pelli-koduku (Declaration as a Groom)

This function is held in a separate venue at the groom’s place of residence or hotel, and is similar in all
aspects to the making of a bride. Following the ceremonial bath the groom wears a Dhoti (Indian dress) and
is adorned with Tilakam, the red dot on the forehead. Women sing folk songs and bless the groom.

Aarti
After the declaration events, their families perform Aarti – a ceremony that involves placing a lit oil lamp or
diya on a plate and circling the plate around a person in a clockwise direction. The clockwise movement is
followed to imitate the earth’s movement around the sun. The ceremony is significant as it carries with it the
family’s prayer that the mind of the bride and groom be illuminated by wisdom.

The Day Before the Wedding

Snaathakam  (Convocation or prologue to marriage)
This ritual is performed at the bridegroom’s place of residence or in our case the hotel. The groom has
completed his formal and religious education and the rites constitute him a Dwija (born again) in the Vedic
culture. To eliminate unknown errors in following the vow of brahmacharya, the groom and his parents
would repeat all the Vedic rituals done thus far in an abbreviated fashion. So this function is unique to
Brahmins and involves brief repetition of all the sacraments during Groom’s life until now. The groom is
now ready to become a Sanyasi(Monk or ascetic) by relinquishing the materialistic world, unless he decides
to marry and become a householder (gruhasta āśramā). The groom sheds his fancy attire, wears a simple
cloth, wooden sandals, holds a wooden stick and carries only an umbrella to protect him from the wrath of
sun. There is no dress code for guests to attend this event and typically close family and friends attend this
function.

Kashi Yatra
After the recitation of Vedic verses the groom starts his travel towards Kashi (The city of Varanasi in India,
which is the spiritual capital of India) to achieve further knowledge of brahman (infinite reality) and the
event is called Kashi Yatra. His intention is to devote himself to God and a life of prayer. The brother of the
bride, who is in search of an eligible Groom for his unmarried sister, approaches him and decides to entice
him to marry his sister. The brother of the bride persuades the groom that there is life beyond education and
entering Grihastasramam (house holder) by marrying his sister is a better way of fulfilling his sacred duties.
The brother offers new cloths and gifts. As expected, he succeeds in convincing the groom to marry his
sister and symbolically weans him away from the pursuit of becoming a Monk. This concludes the morning
program of 1st of June.  This will be followed by Lunch.
Eduru Sannaham: Receiving the groom with his family and friends
The hosts, bride’s mother and father and married women of bride’s family wait at the Mandap (Venue) with
flowers, Garlands and other items for the ritual. The Bridegroom arrives at the wedding hall along with his
family and friends in a procession. They are then received by the bride’s family and friends. Live Indian
Drums and wind instrumental music begins to play. The brides’ mother performs Dishti (to ward off evil
eye) with Paarani (plate containing red colored water) and throws away the water along with the evil it
captures. Then she performs Aarati(ritual with an oil lamp) by waving the light 3 times, clockwise in front
of the groom and steps aside to allow the father of the bride to say welcome words. The other women in the
bride’s family help the hosts in inviting the guests and sprinkle the guests with flowers, perfumed water and
sometimes with fancy garlands. All of them together walk towards the prearranged stage. Since this
segment of the wedding is not according to ancient Vedic tradition, guests and hosts wear suits or other
types of non-traditional attire.

A cool sugary drink and light snacks are served to the guests to make them happy and comfortable. Family
and friends of both parties introduce each other in a very informal way and make new friends and
acquaintance. A few minutes later the guests take their seats in the venue, the bride and the groom are
seated on the stage, with selected family members on the respective sides.

The priest starts the function with a brief worship service by reciting a few verses of prayers. On behalf of
the two families about to be united through the solemn ceremony of the wedding, one of the elders
welcomes all the guests and requests them to be seated. The priest of the host, with the entire assembly as
witness, announces the lineage of the bride and speaks a few words about their family. The priest of the
groom then announces the lineage of the groom and speaks a few words about his family background. He
then declares the intentions of the bride’s father to seek alliance was whole-heartedly accepted by the
groom’s father. He further declares that the elders of both families approved this most appropriate alliance
and the marriage date and time has been set and reads out the wedding invitation card for the assembly.

The parents of bride and the groom treat each other and the immediate family members with gifts. The
mother of the groom then presents gifts such as gold and diamond ornaments and new clothes. The bride
may be requested to wear the new clothes and the ornaments. Upon her return, the bride and the groom are
seated next to each other.  This ceremony concludes with blessings by the priests and the elders of the
assembly.

Nalugulu
This is a fun event and is exclusively unique to Telugu speaking families of the state of Andhra Pradesh.
The main purpose of this is event is to break the ice between the members of the two families. During this
event the mother of the bride tries to make fun of future mother-in-law of her daughter and the mother of
the groom reciprocates the gesture with similar tongue in cheek comments. Each party sings colloquial
songs in their native language to belittle the other party. This party is traditionally held on the day after the
wedding, but can be performed anytime since it is not a Vedic event. Later both parties join in an informal
dinner.

The Day of the Wedding

Preliminary Events
Mangala Snaanam
The bride and groom start the day with a Mangala Snaanam or an auspicious bath early on the day of
the wedding. The bath is followed by meditation to cleanse and purify their thought process and make them
ready for the sacred rites to be followed. They arrive at the wedding hall by 6AM.

Initiation of the Event

The parents of the bride are the hosts of this entire event which is performed in a separate room, not in the
main Mandap (wedding stage). They start the day very early in the morning by Ganapati Pooja. This is
followed by Punyahavachanam, a ritual to purify the venue and all the material used for the event and seek
blessings from the priests and elders. The bride later joins them and sits by the side.

Gauri Pooja
The bride worships the Goddess Gauri by performing Gauri Pooja while the groom is performing
ganesh pooja on the main Mandap. During the performance of this pooja or worship, the bride typically sits
in a hand woven basket lined with a sprinkle of unprocessed rice grains while performing this ritual. Given
the community’s agrarian heritage, rice-grains (dhānyam) are a symbol of a good harvest, and thus,
prosperity. The Goddess Gauri is revered as a manifestation of Shakti (the most powerful mother of the
universe) the power and energy by which the world is created, preserved and destroyed.  She symbolizes
motherhood, fertility and the victory of good over evil. Hindus consider Gauri and her consort Lord Shiva
as the ideal couple in the Vedic culture. They are often worshipped as a single entity, denoting the perfect
emotional, mental and physical union between them. By invoking the Goddess blessings, the bride seeks
similar strength and divine love in her own life for a long and happy married life with her husband.

Ankurararpanam
She then sprinkles nine kinds of grains (nava dhānyālu) in ritually decorated earthen pots filled with soil
from an ant hill. The ants bring out extremely fine clay from the earth often from depths of a hundred feet to
build their dwelling. The soil from an anthill where no one steps their foot is specifically collected for this
purpose since it represents a sample from a very wide area with no human or animal waste. These pots with
the grains inside them are preserved in the bride’s house for germination. This is symbolic of the
germination process of human life or progeny for which a marriage is conducted.
All the honorable guests arrive and take their seats at wedding hall venue by 7AM for the event.

Ganesh Pooja on the stage by the Groom

The bridegroom arrives by 6:30 and enters the Mandap, and bows to all the guests with respect. He then
performs Ganesh Pooja  in the mandapam or wedding hall just before the marriage ceremony. Worshipping
Ganesha, the elephant-headed God is an important part of most Hindu rituals as he is revered as the remover
of all obstacles. He then performs Punyahavachanam and prepares himself to accept the bride. The father of
the bride arrives. The priests announce the lineage of Bride and groom from 4 generations

Sankalpam
Any event of religious significance in Vedic culture starts with this event. This is process by which the
person that performs a ritual or pooja has to announce the minutest specifics of location, time, his identity
and the reason for performing the event. The extremely complex specifics include the continent, its shape,
the country, geographic relation relative to India, nearest Ocean, river or great lakes, specific millennium,
specific named year, direction of journey of sun, name of the lunar month, day of the lunar cycle Tithi (time
taken by moon to move 12 degrees from sun, 15 in a cycle), day of the week, name of the star closer to the
moon, name of the performer, his ancestry, and all the reasons for performing that event, all in Sanskrit.

The priests say the following words in Sanskrit:

“May you the great assembled grant the present time to be most Auspicious.”

“May you the great assembled declare that this wedding task to be auspicious.”

“May you express your Blessings”

Recitation of the Pravara (Announcement of Lineage)

Since ancient Vedic times, the people of India are classified into tribes, with each tribe carrying a specific
name called Gotra. It is not permitted to conduct a wedding between a man and women of same Gotra, since
Aryan times, to prevent consanguineous weddings. The “Pravara” that includes the gotra, the great sages of
that tribe and the lineage of the preceding 4 generations of ancestors is announced loudly for everyone
present to witness the wedding to hear. This is repeated 3 times such that everyone present agrees that the
lineage is distinctly different. Even if the Gotras are different, marriages are not approved if more than one
sage is common.

The ancestry of the bride and groom, including their spiritual lineage from the earliest sages, and four
generations of forefathers is narrated by the priests. The parents of the bride arrive from their event to
the Mandapam and express happiness that the groom is suitable and start the Kanyadan (a ritual to give
away the bride). In preparation for the Kanyadan, the father of the bride offers additional strands of sacred
thread, some with ceremonial strands of silver and gold to the groom.
Yajnopavita Dharana (The Wearing of the additional strands of sacred
thread)
Two more sets of sacred threads knotted with 3 strands each are added to the preexisting single set with 3
strands of Yajñopavītam, the groom has across his chest since he began his pursuit of formal education as
Brahmachari. The 3 strands symbolize his indebtedness to Teacher, Parents and God including the five
elements. Having declared his intent to let go of his brahmacharya stage during earlier at snātakam, the
groom now proceeds to take on yagnōpavītam with three threads. The father of the bride also offers
additional threads of gold and silver.

Mahasankalpam: The great Sankalpam

This is the same as Sankalpam described above, but recited in a much more elaborated way before the main
Kanyadan function. This includes comprehensive description of origin of the bride and groom including the
origins of their culture, geography of their land, ancient rulers, holy places, and the reason for giving away
the bride. Since the parents of the bride are giving away their beloved daughter for the benefit of progeny
and growth of a new family, it is considered as the greatest of all duties and sacrifices and calls for a
Mahasankalpam. It is a belief that the 7 generations of ancestors and 7 generations of descendants of bride’s
father are blessed by this great event.

Mangalashtakam: Eight verses seeking wellbeing, prosperity and good

fortune
These are 8 verses each of which is addressed to Trinity, rulers of eight directions, 5 elements, great sages,
virtuous women enumerated in epics, 9 planets, rivers and great trees including all vegetation to look after
the bride and groom with extreme kindness.

Giving the Bride Away

The Arrival of the Bride
The bride arrives at the Mandapam by being carried in a basket by her maternal uncles. She continues to sit
in the same hand-woven basket in which she performed the Gauri Puja. After she is placed on
the Mandapam, the bride and groom face each other but are separated by a curtain.   

Terasalla: The curtain that separates bride and groom until the muhurtham
The curtain separates them until bride and bridegroom are allowed to look into each other’s eyes and touch
each other at the time of Muhurtam, the most auspicious time set by astrologers. They are not to see each
other until after themuhurtham.

Kanyadaan
The Kanayadaan is that part of the marriage ceremony in which the girl’s family gives her away to the
groom. Her maternal uncle carries the bride-to-be in a bamboo basket to the mandapam, and places her in
front of the groom separated by a curtain from groom. At this time the groom is considered to be a
personification of Lord Vishnu. The priest invokes the blessings of the ancestors belonging to the last seven
generations of both families. The bride’s parents wash the groom’s feet in a gesture that symbolizes their
belief that Lord Vishnu, the protector of the universe came in the form of groom, to whom they now offer
their daughter’s hand. The priest invokes the blessings of the ancestors belonging to the last seven
generations of both families. The bride’s parents wash the groom’s feet in a gesture that symbolizes their
belief that he is a form of God to whom they now offer their daughter’s hand. They treat him with
Madhuparkam, very sweet concoction of milk. The vedic recitation of the event is as follows:

Kanyam Kanaka Sampannam kanakabharanairyutham, Dashtami Vishnave Thubhyam Brahmaloka

Jigeeshiya.
Vishwambhara Sarvabhuta, Sakshinya Sarvadevatha,
Kanyamimam pradasyami, Pithrunam Dharanayavai.
Kanyam Sarvalankritham Sadhvim Suseelaya Sudheemathe
Prayathoham prayaghchami Dharmakamardha Siddhaye

The bride’s father says that I am giving this beautiful, virtuous, healthy young lady, born to me and raised
by us, foremost among all young women, dressed in finest silks, wearing gold ornaments, for continuation
of your lineage, to be devoted to your welfare and to make you fit for performing all the moral and
prescribed religious duties during your married life. I may obtain salvation by this noble deed.

The father of the bride further declares that “With all the beings in this world, with the elements and all the
celestials as my witness, I am giving this girl to you for the good of your ancestors and descendants and for
liberation of my ancestors”.

The priests on behalf of Bride’s father recite “May my daughter gain protection, May holiness prosper,
May there be Joy, May she be a whole, May she live long, flourish, be at peace, well nourished, and
content.”

“May prosperity prevail, May any illness be struck down, May you grant this day to be happy one, May
you bless her wellbeing, may you grant her abundance, May you grant her respect and status”.

As a condition for this offering his daughter for marriage, the father of the bride requests a promise from the
groom for assisting the bride in realizing the three ends: dharma, artha, and kama and request him to never
to transgress her rights. With these words, the father of the bride pours water on the hands of the groom
through the hands of bride.

Reciprocation By Groom: I accept

Dharmecha, arthecha, kamecha nathi charithavyethi. Data vadeth. Nathi Charatavya, — Nathi Charami
– I shall not transgress
The groom makes the promise by repeating three times that he will not fail the bride in
realizing dharma, artha and kama, and promises never to transgress her rights.

The bride sits facing the east in the Mandap while the groom is sitting in front facing her, but separated by a
curtain the ”terasalla”.

Main Events
Muhurtham: The most important part of the wedding
This is exactly performed at 8:10 AM. After the priest recites the wedding slokas (verses) from the Vedas,
the bride and groom apply a small cake made from a paste of cumin seeds (jeera) and raw sugar (jaggery)
on each other’s heads, across the curtain. The significance is slightly bitter cumin and sweet jaggery when
ground together turn into an inseparable mixture, denoting that the bride and groom are supposed to become
inseparable through life’s bitter and sweet times. The cake is kept exactly at anterior fontanel, an esoteric
aperture that is believed to transmit visual and spiritual energy between them to become an inseparable
couple.

The “Terasalla” is then removed. The bride and the groom are instructed to look into each other’s eyes and
the place in between eyes. The following Vedic verses are chanted at that time:

Dhruvante Raja Varuno Dhruvam Devo Bruhspathi

Dhruvantha Indraschaangischa Rashtram Dhrayatham Dhruvam

When you enter your own kingdom after marriage, you will be blessed with stability by the
king Varuna (water diety), The celestial priest Bruhaspati, the king of the heavens Indra and Agni (the fire
God).

Abhrathrughneem Varunapathighneem Bruhaspathe

Indra Puthrighneem Lakshyam Thamasyai savithassuva

O Varuna, may this marriage result in prosperity to bride’s family, O Bruhaspati, may this bride augment
the progress of her husband,  O Indra, please bless them to have children.

Aghora Chakshur… Chatushpade

O blessed bride, may you look at your husband and his family with kind eyes, bring prosperity to his house,
have a long married life, give birth to children with valor, bring luster and brilliance to your new home, and
behave in a way that even God will be very appreciative of you.
The parents of the bride exit the stage briefly. The bride and groom sit side by side.

Sumuhurta Akshata
Those present at the wedding shower their blessings on the couple by sprinkling flowers and turmeric-
coloured rice (Akshata) on them.

Kanyasudhi or Vadhu parisuddhi

The groom stands in front of the bride. A small Yoke is held on the head of the bride by the priests. Drops
of holy water are allowed to drip through the hole of the yoke after passing over Gold. During this ritual
vedic verses in praise of celestial king Indra requesting him to eliminate any hidden deficiencies in the
health of the bride, in an identical fashion he blessed another bride Apala in ancient times. The verses say,

“May this water purify her and bestow golden glow on the bride, and give her peace”

“Make this bride fit to give birth to healthy children of valor”

“May this bride blessed by this holy water, prosper and live happily with her husband”

The bride and the groom now exit briefly.

The groom and the bride would now change into auspicious clothes (madhuparkamulu). For the remaining
rituals, the bride wears a white cotton sari with a red border, while the groom dons a white cotton dhoti, also
with a red border. White signifies purity and chastity, while red is a color that represents strength.

Arrival of the Bride and Groom in the New Attire for the Completion of
the Wedding
The bride and the groom arrive after donning the prescribed cotton cloths for completion of the next
segment of marriage. The rituals of this segment are mostly performed for consolidation of marriage.

Jyotulu Sumangali
Married women (Sumangalis), form pairs and arrive in a procession carrying large trays with 16 and 17
saucer shaped lamps made from a mixture of rice flour, sugar and milk, and two large trays of wet Rice. The
lit lamps represent sweetness and light, two qualities that the bride brings with her to this new phase of life.
The rice mixed with a touch of turmeric seeking abundance of the same in the new home.

On the top of the rice, they carry to the stage two gold pendants placed on a betel leaf. The gold pendants
(“mangalyam“) are tied together with turmeric-laden multilayered threads to form the  Mangala Sutramu.
The Mangala Sutramu is tied around the bride’s neck during the wedding and retained for life.  It is the most
auspicious symbol of marriage and the pendants are kept close to heart. Each gold pendant is of a specific
weight and shape.  It is initially taken around to be blessed by the elders in the family.

Prayer to the Mangala Sutra

The bride and the groom then perform pooja to the Gold pendants to invoke sanctity into the pendants.  The
priest recites the following, addressed to God:

“May you, goddess Lakshmi of this mangalya, be pleased with our pooja, May your realm be as firm as
that of Varuna, the great priest Bruhaspati, Indra, and Agni.”

The priest also addresses the audience who are witnesses to the event:

“May all the great assemble here grant this moment to be especially auspicious”.

The priest then turns to the bride, saying:

“May your husband live long.”

And then addresses the bride and groom:

“May you both live long and may your life be filled with health, wealth and be plentiful. May your life as
householders prosper well.”

Mangalasutra Dharana (Tying of the Mangalsutra with three knots)

While sanskrit verses are being recited, the groom stands, and ties the two strings separately around the
bride’s neck with three knots.  Each knot signifies a level of marital commitment, manasa (in heart), vacha
(in word) and karmana (in deed). By tying the necklace, the groom is offering safety, security, and
commitment to the bride.

During this event the groom recites:

Mangalya tantunanena mama jeevana hetunaa: kanthe badhnami Subhage saa jeeva saradam satam
 
“O maiden, I tie this sacred thread, essential for my long life, around your neck. Having many auspicious
attributes, may you live happily with me for a hundred years”

Mangala Sutra Akshata

Having tied the mangala sutra, the couple now exchange garlands. Those present at the wedding shower
their blessings on the couple by sprinkling flowers and turmeric-coloured rice (Akshata) on them.

Yoktrabandhana
The groom ties a rope of responsibility around the waist of the bride while praying Agni (the Fire god) to
give her all the strength necessary to shoulder the responsibilities of a family life.

Talambaraalu
The bride and groom shower one another with talambaraalu, rice mixed with saffron & turmeric, brought on
to the stage earlier. This signifies the couple‟s desire for happiness, enjoyment and contentment. Initially
they take turns to shower the grains on each other while the priest recites:

“Let peace flourish in your life, contentment flourish, let there be no obstacles in life, may you give
donations to the need, protect the cows, perform many good deeds and may the planets favor your married
life”

As the event progresses, the recitation states:

”May there be abundance of dairy and grains, to perform donations and sacrifices. They wish each other to
live in abundance of grains, essential for an ancient agrarian community.

Brahma Mudi and Rakshabandhana

Tying Madhuparkam the bride and groom together is called Brahmamudi. The priest will tie a knot between
the upper garments of the groom and the bride for the next set of events. The groom ties a sacred thread
around the wrist of bride and for her protection from evil. He declares in front of the fire that: “Pooshatweto
vayatu..  maavadasi” “You may come to my house on a chariot of Ashwini dieties to become the master of
my house and take control of the household”. This is done before  pradhana Homam.

Rituals Before a Sacred Fire

Pradhana Homam
The fire ceremony is the most essential part of the Hindu and Vedic wedding and also by law the marriage
is not complete unless this ritual is completed. The groom then leads the bride towards Homam (Altar,
hearth or fire pit for exclusive use of ritualistic offerings or sacrifice).

Since Agni (the fire Diety) is common to humans and celestials, he is respectfully requested to take the
offering made through him to be delivered to the intended celestial deity. All the great Hindu epics state
that Agni is a messenger and mediator between God and human. It is believed that any offerings made
throughAgni is consumed here on earth and reaches the intended deity.

The holy fire, a great protection against evil.  This fire acts as an eternal witness to marriage

The meaning of the verses recited while offering the sacrifices are:

“Om, Praise be to Agni, the domestic priest, minister of ritual and invoker of immense wealth, please bring
Aditi, Anumati, Saraswati and the sun as witness”

“I shall perform the sacrificial rites, so that I may receive the status of the householder and make this bride
as my wife”.

“O celestials, this woman is leaving her own behind and is following me to join my family. I am performing
these oblations, requesting you to grant her stable and prosperous life, virtuous children, and a life without
sorrow”.

Pani Grihanam
The bridegroom stands facing the bride encloses all of her right hand with his right hand, with  Agni as
witness, and says:

“O bride, the celestials have given you to me and blessed me to become your husband. I am holding your
hand so that you will have several good children and live happily with me till ripe old age.”

“Hey Goddess of wealth Lakshmi, you bless us 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.”
 

“O Saraswati, gracious one, you whom we hymn first of all the Gods, may you prosper this marriage. Hey
maiden, Let Vayuwho 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 Agni who has the capacity to purify everything as well as
the capacity to make raw food edible, enter your mind and make you love me for every minute of our future
lives.”

Pradhana Homam: The Circumambulation around the Holy Fire

Holding each other’s hand with fire as an eternal witness to marriage, the bride and groom pledge and
declare to all those present that they have accepted one another voluntarily.

The bridegroom holds the bride by the hand and both walk three times around the nuptial fire. Both offer
oblations and recite appropriate Vedic hymns to Gods for prosperity, good fortune, and conjugal fidelity.
They touch each other’s heart and pray for union of their hearts and minds.  

Saptapadi
This is the most important part of the ceremony that confirms and sanctifies the marriage. Only after this
ritual, the bride and the groom are accepted as married religiously socially and legally.

Holding each other’s hands, tied together with upper cloth, the couple takes seven steps. With each step a
verse is recited and Lord Vishnu’s blessings are sought. Seven little heaps of rice is arranged in a line. The
groom slips a silver toe ring on the second toe of the bride.
With Lord Vishnu the protector of the universe as our guide, let us tak e,

•           First step for the sake of plenty of food to nourish each other

•           Second step for the sake of strength

•           Third step for the ability to perform Yajnas and austerities

•           Fourth step for the sake of love and conjugal happiness

•           Fifth step for the growth of our cattle and wealth

•           Sixth step to survive and enjoy the fruits of all seasons

•           Seventh step to perform vedic sacrifices and to be sacredly illuminated.

After the seventh step he makes her remain where she is and says: “With seven steps we become friends.
Let me reach your friendship. Let me not be severed from your friendship. Let your friendship not be
severed from me.” The Saptapadi ceremony concludes with a prayer that the union is indissoluble. At the
end of this ceremony, the bridegroom and bride become husband and wife. According to Indian Civil Law,
this ,the taking of the 7th step signifies the defining moment of a Hindu marriage.

Finally the groom declares that with these 7 steps may you become my friend, let me deserve your
friendship, let not part with your friendship, let you not part from my friendship. Let us live as loving,
vigorous happy couple enjoying each other’s company, listening to each other for a hundred years.

Laja Homam
Laja Homam is the first ritual sacrifice performed by the couple as husband and wife. This is an offering of
food to the celestials through the Agni for their blessings for a long married life. The brother of the bride
provides the parched rice for the offerings. With the first offering to Agni, the wife says to husband “This
grain I spill – May it bring to me wellbeing and unite you to me. May Agnihear us. They also seek
prosperity to their relatives. After each offering the couple performs circumambulation of the fire.

Asmarohana or Silarohana
At the end of each circumambulation, the bride will be asked to step on a grind stone called sannikallu. The
husband holds right toes of his wife and places them flat on the stone while reciting

Atistema masmana masmeva thvaggsthira bhavaha

Abithishta pruthanyatha ssahasva prutanayathaha

Meaning: “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 mattelu, silver rings. This is to signify
that any hardships the couple might encounter can be dealt with patience.

They request Agni to gradually reduce her attachment to her parents’ home and to increase attraction to
husband’s house.

Pravesa Homam, Arundhati and Dhruva Darshan

This Homam is an extremely ancient ritual that was performed when marriages were performed between a
man and women hailing from the same village or town and hence not applicable. In the evening when the
stars appear in the sky, the priest shows the couple the constellation of Ursa Major and the Arundhati star
(Alcor), a star that is in close proximity to Vasista (Mizar). Arundhati, the ideal wife of vasistha maharshi
(the great saint), is exemplified as a most virtuous woman and an embodiment of chastity. The event is to
inform the bride of marital virtue of Arundhati and to seek her blessings.

The two front stars of the constellation point to the Dhruva Star (Polaris), the brightest star in the Ursa
minor. Since this star is stationary, the couple look at the star as a symbol of stability.

Sthaalipaakam
The bride boils a very small quantity of rice and offers it to Agni, the fire-god ritualistically. The rice made
for the first time by the bride as a house wife is offered symbolically to Agni.

Sadasyam and Phalpradhanam

Towards the end of the wedding, the priests perform Vedic chants to bring positive influence for a long
lasting marriage. Following the chants, the scholars and the elders are honored with gifts by the couple and
seek their blessings.

Seshahomam
This is the last event in front of fire. During this event, the wife recognizes that her husband as a principled
and learned man from his sincere vows and deeds. She performs prayers for progeny.

Dampati Tamboolalu
Elderly married women with prolonged married life are honored with gifts to seek their blessings.

Nakabali
A small part of the stage is decorated with colorful powders. Four decorated pots and four lit oil lamps are
placed strategically on all the sides. Prayers are performed for the celestial Lord Indra.

A silk cloth cradle was made and a sandalwood doll is placed, sometimes with 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. The sister of the groom approaches the bride and asks her for
nephew/nice or a dairy cow. The bride replies that she would give both. This ritual is a prayer for healthy
children, and to create interest of motherhood in the bride.

The groom then slips silver toe rings on the bride’s feet. He ties a necklace with black-beads and gold.

Sachi pooja
Prayers are then offered to the wife of celestial Lord Indra.  While reciting the prayers, a gold ring is
dropped into a large vessel filled with water. The bride and the groom compete with each other to quickly
pull the ring from the vessel. This is done 3 times. It is a belief that the spouse that collects the ring 2 out of
3 times will dominate the married life.

Then the darbha girdle (Yoktra) placed around the birde is removed. The groom recites the following
prayers and then unties the dharbha string he has tied earlier:

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.

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.

Appagintalu
This is the final event on the stage. The bride will be ritualistically be declared as part of the groom’s
family. The father and the mother of the bride joins the hands of the bride individually to the groom, his
parents and sister. He recites, “I have nurtured this child till this age and I am handing her over to your
family for the prosperity and progeny of her husband. Dear parents and sister of the groom, from now on
consider her as your own daughter and be a guide and philosopher.”

This is an extremely emotional event for the bride’s family, since the daughter they raised so far is leaving
the house and the separation is final.

Post-Wedding Rituals

Vididi griha pravesam

The bride and the groom will be welcomed to the groom’s house or room as a newly married couple.

Grihapravesh
The marriage ceremony over, the bride is taken to the groom’s home for Griha Pravesh (entering the house
for the first time). When they reach his house, he says: “Enter with your right foot. Do not remain outside.”
The bride enters the home placing the right foot – considered auspicious, first. When the bride and the
groom enter the groom’s house, the mother of the groom welcomes the bride by doing an  Aarati. The
couple retire into their own rooms.

Satyanarayana Pooja and Venkateswara Deeparadhana

The couple perform their first pooja in their own home. This done on the first or second day after arrival of
the bride to her new home.

Uniting the Mangalasutra

The two mangalsutras are united ona common thread and are attached to a gold chain 16 days after
the wedding. An elder member of the family or the husband himself can unite the two mangalsutras on a
common thread. A few black or golden beads are slipped between the two plates so that they don’t clash
with each other, signifying harmony between the two families. The bride takes a bath and wears a new sari
before wearing the mangalsutra on this day. The number 16 is a very auspicious number among Hindus.
Also, 16 days are symbolic of the time needed by the bride to understand her husband’s family.