पूषा त्वेतो नयतु हस्तगृह्य
अश्विना त्वा प्र् वहतां रथेन
गृहान् गच्च गृहपत्नी यथासौ
वशिनी त्वम् विदथं आ वदासि
ऋग् १०-७५-२६
सुमङ्गलीरियं वधू
इमां समेत पश्यत
सौभाग्यम् अस्यै दत्त्वाया
ऽथास्तं वि परेतन
ऋक् १०-८५-३३ अथ १४--२--२७
सम्राजी श्वशुरे भव
सम्राजी श्वश्र्वां भव
ननान्दरि सम्राजी भव
सम्राही अधि देवृषु
ऋग् १०-८५-४६ अथ १४-२-४४
समञ्जन्तु विश्वे देवाह्
सं आपो हृदयानि नौ
सं मातरिश्वा सम् धाता
समुद्रेष्ट्री दधातु नौ
ऋक् १०-८५-४७
दीर्घायुरस्तु मे पतिर् जीवाति शरदः शतम्।
अथ् १४-२-६३
इहेमाविन्द्र सं नुद चक्रवाकेव दंपती
अथ् १४-२-६४
इहैव स्तम् मा वि यौष्ठं
विश्वं आयुर् व्यश्नुतं
क्रीळन्तो पुत्रैर् नप्तृभिर्
मोदमानौ त्वे गृहे
ऋग् १०-८५-४२
पुत्रिणा ता कुमारिणा
विश्वं आयुर् व्यश्नुतः
उभा हिरण्यपेशसा
ऋग् ८-३१-८
pūṣā tveto nayatu hastagṛhya
aśvinā tvā pr vahatāṁ rathena
gṛhān gacca gṛhapatnī yathāsau
vaśinī tvam vidathaṁ ā vadāsi
ṛg 10-75-26
sumaṅgalīriyaṁ vadhū
imāṁ sameta paśyata
saubhāgyam asyai dattvāyā
'thāstaṁ vi paretana
ṛk 10-85-33 atha 14--2--27
samrājī śvaśure bhava
samrājī śvaśrvāṁ bhava
nanāndari samrājī bhava
samrāhī adhi devṛṣu
ṛg 10-85-46 atha 14-2-44
samañjantu viśve devāh
saṁ āpo hṛdayāni nau
saṁ mātariśvā sam dhātā
sanudreṣṭrī dadhatu nau
ṛk 10-85-47
dīrghāyurastu me patir jīvāti śradaḥ śatam|
ath 14-2-63
ihemmamindra saṁ nuda cakravākeva daṁpatī
ath 14-2-64
ihaiva stam mā vi yauṣṭhaṁ
viśvaṁ āyur vyaśnutaṁ
krīḻanto putrair naptṛbhir
modamānau tve gihe
ṛg 10-85-42
putriṇā tā kumāriṇā
viśvaṁ āyur vyasnutaḥ
ubhā hiraṇyapeśsā
ṛg 8-31- 8
One friend had asked me to indicate some important marriage manthras and accordingly I do it.
The procedural rituals vary from place to place and I shall try to convey the basic rituals in a different individual message. The manthras quoted above are tribute to all ladies who enter the conjugal vow with men..The respect given to the woman in the house as a wife perhaps may not find any parallel in any other culture. There may be the mother icons everywhere, but the importance as a wife herself is underlined without room for equivocation in the hoary traditions recorded in the Vedas. The uniformity in thought can be gauged from the fact that the manthras get repeated in the most ancient rig veda and the comparatively modern atharva veda.
The bride is entering the ritualistic location, her hand held by the god puushan (one form of the sun god) the twin gods of medicine the Ashwins are accompanying her in the chariot.. and she is going away from her house to that of her husband and she is blessed that she may become the ruler of the household and the main spokesperson of the assembly in her husbands place.
The nubile bride who has become sumangalii is introduced to all. 'This bride has attained the status of a wife..she is bringing fortune to this house..come all of you and look at her...Please wish her full happiness before you return home'.
The bride is blessed to join the supreme place in the household " May your father in law treat you with affection as if you were a queen. May your mother in law treat treat you with love as if you were a queen. May your sisters in law love and respect you as if you were a queen. May your brothers in law repect and adore you as if you were a queen"
The husband prays for conjugal unity " May all Gods and all waters unite our hearts. Especially the gods Mathariswa, dhaata, and dheshtri, make us very close.
The bride prays to the gods and elders " May my husband live long, and we will live together for hundred years...bless us"
The elders pray for the couple " Join the couple here, Indra... they resemble the chakravaka and its mate. ( The chakravaka is a symbol for mutual devotion of the couple. if one loses its life, the mate will die in grief.)
The lifelong union of the ideal couple as expressed by elders in their blessing "May you two dwell in this house, never parted, you enjoy the full life span as prescribed by vedas, may you have the fotune to play together with your sons and grandsons,"
The prayer of the couple "With sons and daughters abounding, may we live long adorned in rich dresses an precious ornaments".
अश्विना त्वा प्र् वहतां रथेन
गृहान् गच्च गृहपत्नी यथासौ
वशिनी त्वम् विदथं आ वदासि
ऋग् १०-७५-२६
सुमङ्गलीरियं वधू
इमां समेत पश्यत
सौभाग्यम् अस्यै दत्त्वाया
ऽथास्तं वि परेतन
ऋक् १०-८५-३३ अथ १४--२--२७
सम्राजी श्वशुरे भव
सम्राजी श्वश्र्वां भव
ननान्दरि सम्राजी भव
सम्राही अधि देवृषु
ऋग् १०-८५-४६ अथ १४-२-४४
समञ्जन्तु विश्वे देवाह्
सं आपो हृदयानि नौ
सं मातरिश्वा सम् धाता
समुद्रेष्ट्री दधातु नौ
ऋक् १०-८५-४७
दीर्घायुरस्तु मे पतिर् जीवाति शरदः शतम्।
अथ् १४-२-६३
इहेमाविन्द्र सं नुद चक्रवाकेव दंपती
अथ् १४-२-६४
इहैव स्तम् मा वि यौष्ठं
विश्वं आयुर् व्यश्नुतं
क्रीळन्तो पुत्रैर् नप्तृभिर्
मोदमानौ त्वे गृहे
ऋग् १०-८५-४२
पुत्रिणा ता कुमारिणा
विश्वं आयुर् व्यश्नुतः
उभा हिरण्यपेशसा
ऋग् ८-३१-८
pūṣā tveto nayatu hastagṛhya
aśvinā tvā pr vahatāṁ rathena
gṛhān gacca gṛhapatnī yathāsau
vaśinī tvam vidathaṁ ā vadāsi
ṛg 10-75-26
sumaṅgalīriyaṁ vadhū
imāṁ sameta paśyata
saubhāgyam asyai dattvāyā
'thāstaṁ vi paretana
ṛk 10-85-33 atha 14--2--27
samrājī śvaśure bhava
samrājī śvaśrvāṁ bhava
nanāndari samrājī bhava
samrāhī adhi devṛṣu
ṛg 10-85-46 atha 14-2-44
samañjantu viśve devāh
saṁ āpo hṛdayāni nau
saṁ mātariśvā sam dhātā
sanudreṣṭrī dadhatu nau
ṛk 10-85-47
dīrghāyurastu me patir jīvāti śradaḥ śatam|
ath 14-2-63
ihemmamindra saṁ nuda cakravākeva daṁpatī
ath 14-2-64
ihaiva stam mā vi yauṣṭhaṁ
viśvaṁ āyur vyaśnutaṁ
krīḻanto putrair naptṛbhir
modamānau tve gihe
ṛg 10-85-42
putriṇā tā kumāriṇā
viśvaṁ āyur vyasnutaḥ
ubhā hiraṇyapeśsā
ṛg 8-31- 8
One friend had asked me to indicate some important marriage manthras and accordingly I do it.
The procedural rituals vary from place to place and I shall try to convey the basic rituals in a different individual message. The manthras quoted above are tribute to all ladies who enter the conjugal vow with men..The respect given to the woman in the house as a wife perhaps may not find any parallel in any other culture. There may be the mother icons everywhere, but the importance as a wife herself is underlined without room for equivocation in the hoary traditions recorded in the Vedas. The uniformity in thought can be gauged from the fact that the manthras get repeated in the most ancient rig veda and the comparatively modern atharva veda.
The bride is entering the ritualistic location, her hand held by the god puushan (one form of the sun god) the twin gods of medicine the Ashwins are accompanying her in the chariot.. and she is going away from her house to that of her husband and she is blessed that she may become the ruler of the household and the main spokesperson of the assembly in her husbands place.
The nubile bride who has become sumangalii is introduced to all. 'This bride has attained the status of a wife..she is bringing fortune to this house..come all of you and look at her...Please wish her full happiness before you return home'.
The bride is blessed to join the supreme place in the household " May your father in law treat you with affection as if you were a queen. May your mother in law treat treat you with love as if you were a queen. May your sisters in law love and respect you as if you were a queen. May your brothers in law repect and adore you as if you were a queen"
The husband prays for conjugal unity " May all Gods and all waters unite our hearts. Especially the gods Mathariswa, dhaata, and dheshtri, make us very close.
The bride prays to the gods and elders " May my husband live long, and we will live together for hundred years...bless us"
The elders pray for the couple " Join the couple here, Indra... they resemble the chakravaka and its mate. ( The chakravaka is a symbol for mutual devotion of the couple. if one loses its life, the mate will die in grief.)
The lifelong union of the ideal couple as expressed by elders in their blessing "May you two dwell in this house, never parted, you enjoy the full life span as prescribed by vedas, may you have the fotune to play together with your sons and grandsons,"
The prayer of the couple "With sons and daughters abounding, may we live long adorned in rich dresses an precious ornaments".
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