THE PRELIMINARY INVOCATION
‘GANAPATI PUJA’
As in an inauguration of any function so also in a marriage – Ganapati, the God of Initiation is invoked, to keep away all impediments.
‘NANDI DEVATA PUJA’
There are several presiding deities – the Nandi Devatas. To propitiate them, a leaf-laden branch of the pipal tree is installed, and an ablution with milk is performed by five Sumangalis (housewife, with husband living). This puja is followed by a presentation of a dhothi, and a saree to the marrying couple.
‘NAVAGRAHA PUJA’
This is performed to propitiate the nine astral planets that rule over man’s destiny.
VRATHAM
The marriage ceremonies begin with the Vratham performed separately by the bride and the groom. For the bride, it means the tying of the KAPPU – the holy thread on her wrist which is meant to ward off all evil spirits. It symbolises a kind of the protective armour for the bride. For the groom, the various Gods – Indra, Soma, Chandra, Agni. From there on, the groom prepares himself for a new chapter in his life as a householder or Grihasta. The days of his bachelorhood or brahmacharya are now over and the acceptance of this is all what the Vratham is about.
‘KASI YATRA’
This a very important part of the ceremony. Immediately after his student-life, the young bachelor has two alternatives before him – Married life ( Grihasta ) or asceticism ( Sanyas ). Being by nature escapist, he prefers the ascetic life to the tribulations of married life. He therefore ‘makes his way’ to kasi (VARANASI), complete with slippers, umbrella, bamboo fan etc. On his way, the bride’s father intervenes and advises him of the superiority of married life to ascetic life. He also promises to give him his daughter as companion to face the challenge of life. The umbrella is to remain with groom, to remind him in the future, of this advice.the real tradition.
‘VAAKU NICHAYA MUHOORTHAM’
At the marriage hall, the bride’s father and the bridegroom’s father facing each other, solemnise the final betrothal ceremony, the vedic priest chanting the relevant hymns-in which the names of the bride, the bridegroom, as well as the names of their three generations of ancestors, are cited in presence of friends, relatives, and invitees.
The manthras say : "O God Varuna, Be she harmless to my brothers and sisters! Oh Brihaspathi! May she no evil to her husband! O Lord Indra! Bless her to be a good guardian of her children! O Surya! Bless her with all wealths! "
EXCHANGE OF GARLANDS
The bride and the groom are lifted to the shoulders of their respective uncles; and in that position the two garland each other thrice for a complete union. A garland worn by a person, should not be used by another, ordain our shastras. Here the exchange of garlands symbolises their unification – as one soul in two bodies. It is inward acceptance by each of the very fragrance of the other.
‘OONCHAL’
SWING, RIDE AND SINGING OF LAALI
Then, the marrying couple is seated on a swing ( OONCHAL); they rock forth and back, as the ladies around sing – LAALI, songs to praise to the couple. The chains of the swing signify the eternal Karmic link with Almighty above; the to-and-fro motion represent the undulating sea-waves of life; yet, in mind and body they shall move in harmony unperturbed, steady and stable.
‘PAALIKAI’ SEEDS SOWING
This is fertility rite. Paalikais are earthen pots prepared a day earlier – pots spread at the base with hariali grass and Bael leaves (Vilvam); nine kinds of pre-soaked cereals are ceremonially sown in these pots by Sumangalis. After the marriage, the sprouted seedlings are released in a river or pool. This ritual invokes the blessings of the eight-direction-quartered guardian angles, for a healthy life and progeny to the couple.
‘VARA PUJA’
The feet of the bridegroom is washed in milk, and wiped off with silk.
Water, and lighted lamps are circulated around the swing in order to guard the couple against demons and ghosts.
Coloured globules of cooked rice are waved in circular motion, and thrown away – to propitiate the evil spirits.
‘KANYA DHAANAM’
The bride is made to sit on her father’s lap and is given away as gift by him, to the bridegroom.On the girl’s head, a ring made with Kusa, the sacred grass called DARBHA, is placed, and over it, is placed a yoke; the Gold Mangal Sutra ( or THAALI ) is placed right on the aperture of the yoke, and water is poured through the aperture. The Mantras chanted at this time, say:
"Let this gold multiply your wealth! Let this water purify your married life, and may your prosperity increase. Offer yourself to your husband! "
The bride then is given an auspicious ablution, and an exclusive new KOORAI Saree is draped around her – this is done by the sister of the bridegroom.
To bride in her new saree, a belt made of reed-grass is tied around the waist. The manthras chant:
"She standeth here, pure before the holy fire, as one blessed with boons of a good mind, a healthy body, life-long companionship of her husband ( Sumangali Bhagyam ) and children with long life. She standeth as one who is avowed to stand by her husband virtuously. Be she tied with this red-grass rope, to the sacrament of marriage! "
Thanks giving vedic hymns follow to the celestial caretakers of her childhood: the Deities of SOMA, GANDHARVA and AGNI. Having attained nobility, the girl is now free to be given over to the care of the human – her man.
The Vedic concepts underlying this ritual is figuratively this: that in her infant stage, SOMA had given her coolness of the moon, and strength; in the next stage, GANDHARVA had given her bodily beauty; and lastly AGNI gave her passions.
The father of the bride, while offering his daughter chants: "I offer ye my daughter, a maiden virtuous, good-natured, very wise, decked with ornaments to the best of my ability-; that she shall guard the Dharma, Wealth, and Love! "
THE BRIDEGROOM’S ASSURANCE
Thus offering her daughter, her father gets a word of assurance three times that the bridegroom shall remain for ever her companion in joy and sorrow – in this life, and after death too!
‘KANKANA DHARANAM’
The bride ties a string fastened to a piece of turmeric, around the wrist of the bridegroom – to bind themselves by a religious vow. It is only after tying the Kankanam that the bridegroom gets the right to touch the bride. A little later, the bridegroom ties a Kankanam on the bride’s wrist.
‘MAANGALYA DHARANAM’
Next, timed to exact auspicious hour, is the tying of the Mangala Sutra ( Thaali ). The bride seated over a sheaf of grain-laden hay, looking eastward, and the bridegroom facing westward, ties the gold Mangala Sutra around the neck of the bride. As he does so, the Nadaswaram drums are beaten loud and fast, so as to muffle any inauspicious sounds at the critical hour. This is calledGetti Melam; as it sounds, the Sumangali ladies sing "GOURI KALYANAME, VAIBHOGAMAY! "
Three knots are tied – the first one by the bridegroom, the other two knots by his sister to make the bride a parts of the boy’s family. The Vedic hymn recited by the bridegroom when he ties the knot, is: " Praying the Almighty that I be blessed with a long life, I tie this knot around your neck, oh soubhaygavati, may providence bestow on you a fulfilling life of a ‘Sumangalis’ for a hundred years to come! "
‘PAANI GRAHANAM’
This means "holding hands". The groom holds the hand of the bride. The Manthras say: The Devas have offered you to me in order that I may live the life of a householder ( GRIHASTA ); we shall not part from each other even after we grow old! "
‘SAPTHA PADHI’
Holding the bride’s hand, the bridegroom walks seven steps with her. This is the most important part of the marriage ceremony, and only when they walk seven steps together ( i.e. perform SAPTHA PADHI ) is the marriage complete legally. The belief is that when one walks 7 steps with another, one becomes the another’s friend. The manthras recited then, mean: "Ye who have walked seven steps with me, become my companion, where by I acquire your friendship. We shall remain together inseparable. Let us make a vow together; we shall share love, share the same food, and share the strength, the same tastes. We shall be of one mind, we shall observe the vow together. I shall be the SAMA, you the RIG: I shall be the Upper World, you the earth; I shall be the SUKHILAM, you the HOLDER – together we shall live, beget children, and other riches, come thou, O sweet-worded girl! "