The Sanatana Dharma Marriage Rites with Rhig Vedic Mantras (by Arindam Banerjee, Melbourne, 2012)

References:
1. “Purohit Darpana: The Rites for Virtuous Conduct according to the three Vedas: Sama, Yajur and Rhik” by Pandit Shri ShyamCharan KaviratnaVidyaVaridhi and Shri Bhairav Shastri. Publisher: Rajendra Library, Kolkata
2. “The Student’s Sanskrit English Dictionary”, by Vaman Shivram Apte. Publisher: Motilal Banarasidass

Introduction:

In India, marriage ceremonies as per the time honoured rituals have been going on from the most ancient times: these are based upon the rites and incantations contained within the Holy Vedas. In the olden days, when the knowledge of Sanskrit was common,
there was no problem in understanding the actual meanings of the incantations; the mutual vows made and the ideals derived from the ceremony were known to all. However, in our time the knowledge of Sanskrit has become restricted and in many cases is non-
existent. While the same Sanskrit mantras are still mentioned, and the general premises and expectations underlying them are popularly known; during the actual time of the ceremony the bride and groom rarely know the precise meanings of the Sanskrit
words they most solemnly utter, that exist to enrich and guide their married lives. It must be noted that these Vedic ceremonies are only for arya (honourable, noble) people – that is, truthful and sincere people who will value and honour the vows
they will make.

Scope:

This document has been commissioned by the author’s elder daughter Miss Avantika Banerjee, who wishes to understand the Sanatana Dharma marriage rites and associated vows a great deal better than what she has found through her own online and offline
searches, and the experiences of the Hindu marriages she has attended. It is probable that she could be typical of many modern Non-Resident Indian men and women, who have not had the benefit of even a few years of Sanskrit education at school, as her
father had. Thus the author hopes that this document could be of use to several others (not necessarily NRIs).

The translations of the mantras follow more from inspiration than scholarship. Proper sustained scholarship in Vedic Sanskrit is necessary for a superior result than what is here presented.
Issues:

India is a vast and diverse country, with a very ancient culture that is held by its adherents to be timeless. The Holy Vedas are a uniting factor among the such traditional people of India. However, it is not as if the very same mantras are used in
all parts of India – in some parts the rituals are more elaborate with many extra inclusions called “stree aachar” or “local customs”; in other parts the rituals are comparatively simple. While there are some common features, such as the
exchange of garlands signifying the exchange and resulting mingling of two hearts, on the whole the rites may appear to differ widely from place to place, and time to time. Such differences relate more to styles and emphasis, as opposed to blatant
contradictions.

The basic mantras for the marriage ceremony may well be different, as each of the three Vedas has a different set of marriage rites and rituals. These three distinct sets (which have many overlapping areas) are presented in Purohit Darpan. The
differences as mentioned earlier relate to style and emphasis, and thereby provide a choice to the priest and the principals in terms of their personal dispositions or group inclinations. Hot debate among competing priests to establish the “
correctness” of the mantra, is thus not uncommon For instance, in the saptapadi vows in both the Sama and Yajur Vedas, the term “Vishnu” is present in the mantras, which is not the case in the saptapadi vows in the oldest Rhik Veda.

Finally, there are many different (yet related) meanings for the Sanskrit words used in the mantras. In the translations, the primary meaning as given in the dictionary will be used; in the comments following the original translation, the other meanings
will be given. The mantras themselves are brief and in such brevity they encompass a host of meanings and interpretations; what to make of them, is very much dependent upon the aptitude and inclination of the participants.

We will be discussing in minimal terms, the rites and mantras from the Rhik Veda, in this introductory document.

The protagonist here is the priest. The priest uses his knowledge and elevated moral position in society, to speak and act for the other parties involved – the latter trust the priest to say the necessary mantras and perform the rites on their behalf,
and then by themselves repeat the mantras, and perform the rites as guided by the priest.

The Marriage Ceremony according to the Rhik Veda

Indrani Karma

These are rites done by the priest to initiate the marriage ceremony. These rites contain prayers. The first prayers or mantras are dedicated to Indrani, the wife of Indra, King of the Gods, declaring She manifests as the Current Month for the success
and fulfillment of the marriage ceremony, thus held within Her presence and with Her benevolence. The second mantra is dedicated in praise to Agni, the God of Fire and Absolute Truth, Who will bear witness to the ceremony and and by His presence,
manifesting as fire, make it holy.

The priest will then make arrangements for organizing all the necessary items required for the function of the wedding ceremony.

Baran

At the auspicious time the parties concerned will complete ablutions (washing hands with the holy water). The traditional mantras in praise first of Ganesha and the other Vedic gods such as Surya will be said and scented flowers cast in the direction of
the groom when he will be welcomed for the baran ceremony. The baran ceremony is not in the jurisdiction of the priest. It relates to “stree achar” or the popular local custom. Before coming to the priest, the groom is welcomed by the bride’s
relations in fitting manners, most enthusiastically by the bride’s female relatives.

Sampradan

Sampradan is the rite whereby the bride is given away by her guardian (if not her father, her elder brother or some senior male relative) to the groom.

The Sampradata (Giver of the Bride) says:
Om sadhu bhovanastam
This is a pure and holy place.
Note: Om is the sacred syllable for holiness of speech, giving serious meaning to the ensuing words which in ceremonies derive from the scripture.

Groom: Om sabbhamase
I am a polite and worthy person.

Sampradata:
Om archhayishyamo bhavantam
Let us be most deeply unshakeable (in our resolutions).

Groom:
Om archhaya
Unshakeable (am I).

The Sampradata will be presenting the groom in due course with footwear, money, items relating to ablutions, scented flowers, sacred thread, dress, garlands and a ring. When these items will be available, the Sampradata holding durba (holy) grass (
representing immortality and long life) and atop-chal (basmati-type rice, representing prosperity) will hold the groom’s right knee and say Sanskrit words to the effect:

“In the era of Vishnu, in such and such month and under these rashis (stellar constellations) the auspicious marriage of (the details of the groom, relating to his name, background including parentage and clan) with (the corresponding details of the
bride are given here) I grant by the action of holding the feet (indicating steadfastness of resolve) of the groom, whose gracious and noble presence is thus accepted.”

Groom:
Om britohasmi.
The vows will be binding.

Sampradata:
Om yathabihitang bibaha-karma kuru.
Perform the marriage ceremony as per the traditional rituals.

Groom:
Om yathagyanatah karvani.
I will do so to the extent of my knowledge.

After this we have the “Mukhochandrika darshan” (seeing each other’s faces, as moons to each other) and the accompanying stree-achar (local customs, fun, etc.) It is at this stage that the bride and groom see each other, exchange garlands, etc.

After they are all seated (groom and bride) on their asanas (wooden seats), the Sampradata says:

om bishtoro bishtoro bishtorah protigrihyatam
Excrement excrement this excrement I give to you. With this mantra the groom is given a piece of bishto (excrement, usually cowdung).
Note: Cowdung is often an essential component in Hindu pujas. It signifies what we shall become ultimately, and also from what our bodies are formed – and is thus symbolic of recurrence in the life and death cycle.

Groom: om bishtorong protigrihnami
I accept this bishtor.
He accepts the bishtor and then puts it under his seat, after saying this mantra:
Aham borshmo ityasya prajapatirhishirnushtupcchanday parameshthi devata bishtirasondanay biniyoga. Om aham borshmo sajatanang vidyutamiva surja. Idantamavitishtami jo ma kaschavidasati.
My body moves to the anashtyupa metric rhythm of the sage that is the lord of all beings in its goal to be as supreme as a god; however in that quest it will ultimately become as this excrement, this thought I humbly accept and this thought will direct
my endeavours. My body with its development in righteousness will be as lightning emulating the sun. Such is my chosen direction, to which I will ever be faithful.

Sampradata:
om padyang padyang padyang protigrihyatam
With this mantra shoes/footwear is given to the groom, which is accepted. (The sandals symbolize mobility.)

Similarly the groom is given arghya (worth, money), aachamon (toiletries for ablutions), and madhuparka (in a brass vessel we have curds, honey and ghee).

Some mantras follow, relating to honey and friendship among other spiritual and symbolic aspects.
One of them is:
Om devasya tva savituh prasbehashminorbbahubhyang pooshno hastyabhyang pratigrihami.
The divine manifests through your body, in joy and splendour; your pure hand I accept.”

The groom makes salutations to the deities in all four directions, above and below in Sanskrit.

Finally he vows:
om satyang yasha shrimayi shri shrayatam.
I seek shelter in truth, fame, beauty and grace.

The following rituals with the mantras are performed after this.

Go-mochan (defining the status of cows)

Evidently this is what separates Hindus from non-Hindus – respect for cows, as they represent the supreme gift from Heaven.

The Sampradata gives cows to the Groom, either actually or symbolically.
The Groom declares that killing cows is a sin, and how much the world owes to the beauty and grace of cows, and how looking after cows has been a sacred tradition.
A barber (representing humanity) declares “bandhananmyuktayang gou” (reverence for) cows leads to liberation from bondage.

Now the bride after hearing all this, and with the blessings of the Brhamins who say “om swasti” (health and well-being) says to the groom:

Om deerghayu shree shanti pushtichasta shiva aapoh shanto akhaytakshyarishtakshyanta
May you be invincible and invulnerable in long life, grace and beauty, peacefulness, good health and vitality, and goodness: of all that, may be you ever be the living embodiment!


Sampradata:
om shacchadonalonkritayay kanyayay namah.
Our holy salutations (namah) to this unmarried lady (kanya) who is dressed beautifully and bejeweled.

Similar salutations are made to the groom.

Then the bride is given away to the groom by the sampradata, after reading out their names and backgrounds in full. In token of acceptance, the groom says “om swasti” and recites the gayatri mahamantra.

The groom recites the kaamastati, or statement of desire, to his bride.
Kuh idmityasya prajapatirhishih kaamo devata trishtupacchandah kanyagrahanay biniyogah. Om kuh idang kasma adaat kaamah kaamayadat kaamo data kaamoh pratigrahita kaamong samudramabishit kaamen tva pratigrhnami kaameitettay. Om brishtirashi doustva
pariddatu prithivi tva pratigrhnatu.
How for the sustenance of friendship, the sublime and sagacious Lord of all beings has charged the God of Desire to grant this most satisfying and attractive kanya (unmarried lady) for my acceptance in all reverence and humility! Forever it has been,
that it is Desire that leads to Desire; it is Desire that grants, it is Desire that accepts; Desire is all-encompassing and all-generating, Desire is as vast as the oceans; it is in the name of Desire that I accept you. Desire is as rain enveloping us,
it is as the rain nourishing the earth – in the name of Desire I accept you.

He recites many other mantras, including vows towards her, solidifying the bride’s high status in her new house with the in-laws.

Following are some of the abhishek (laudatory and coronating) mantras:

Om samudrajaishthah salilasya madhyang punana jantyanibishmanah.
From the waters of vast oceans have emerged so many wonderful forms of life.

Indro ja bajree brishavo rorad ta aapo deviriho mamawanta.
From the most excellent lightning of Indra is formed this goddess who is made for me.

Om ja aapo divya oot wa sravanti khanimitra oot wa jah swayanjah.
This divineness of yours flows sweetly from you moment by moment, yet is eternally self-subsisting.

Samudrartha jah shuchayah pawkasta aapo deviriho mamawanta.
That purity attained by cleansing with oceans, so pure is this goddess who belongs to me for ever.

Om yasang raja baruno deviriho mamawanta.
In glory this goddess who belongs to me forever is as Lord Varuna, (the Lord of the Night Sky, Air and the Law).

Om yasu raja baruno jasu somo vishwadeva yasurjang madanti.
The bounty of Lord Varuna mixed with the world-spread nectar of the glorious Sun (Lord Surya) that all the gods drink, what an intoxication!

Vaishwanaro shashagni prabishtasta aapo deviriho mamawanta.
Greater than the wealth of Lord Kubera, as the Sacred and Everlasting Flame of Truth (Lord Agni), is this goddess who belongs to me for ever.


Following are the welcoming mantras:

Aa nah prajang ityasya prajapatirhishibibrishwaydeva devatastreeshtupacchandah aapomarjjanay biniyoga.
Not as a subject here but as the sagacious mistress of whatever exists in our world now made divine by the divine harmony of your presence, may you accept (your home) and forgive the shortcomings.

Om aa nah prajang janayatu prajapati rajrasayay samantwarshyama.
Never will you be considered a subject, but you will be treated as a queen with the deepest equality between us.

Adummrangleeh patilokama bish shanno bhav dwipaday shanchtushpaday.
Being indelibly coloured in desire for your husband, enter with tranquility (your new home), on your two feet, or without their need.

Om aghorchakkhurpatiyaghnyodhi shiva pashuvah sumanah subarccah.
With (your) eyes intensely fixed on the actions of (your) husband and their outcomes, will there be goodness for all lives, with beneficial thoughts and worthy aspirations.

Finally there is scope for stree-achar, folk/local customs. Thus ends the preliminary marriage rites; the bride is now given away to the groom. However, they will still have to be bonded by vows to Agni, with the following rites of Kushundika.



Kushundika


Lighting of the holy fire, and mantras recited before it.

The fire has to be brought from the home of a Brahmin or Kshatriya.

The introductory lines from the priest, inviting the Lord Agni to manifest as fire are:

Agnay tvang yojaknamashi, yojaknamaagnay eehagacchaagacch:
Eytang padayang om yojaknaamnay agneya namah.
Agni, You are the witness, to take witness take Your fiery form as fire and manifest here. To He who has come here for witness, the God Agni, to Him our namah (respectful salutations).

The priest does some pujas for propitiating Agni. To the north of Agni, a sheela (flat rock) is kept along with the nora (smaller cylindrical rock).

The husband touches his bride, puts ghee as offering to Agni, and says the following mantras:

Agnay aayungshi eeti tisr-naang shatang waikhan-sa rhishayogni(h) pawamaano devata gayatricchanday aajyahomay biniyogah.
For eternal ages birth, life and death have ended through Agni; countless sages have worshipped Agni for His harmonious self-sacrificing nature; I follow their example with humility.

Om agnay aayungshi pawas suborjj mishancha nuh.
For eternal ages Agni has illuminated the path of truth.

Aaray baadhashwa ducchunaang swaha.
And has consumed whatever was dross, in an everlasting sacrifice.

Om agnirishi pawamaanah paanchyajanya purohitah.
Agni is thus the divine sage whom priests due obeisance through prayer and rites.

Tamimayay mahagayang swaha.
It is through Agni that the great journey to the other world has to take place.

Om agnay pawashwa swapa asmay warccha subeershyang.
Hail to Agni, who will remember our vows and commitments, which cannot be trivial.

Dadh-draying mayi poshang swaaha.
He is our witness and will support our union.

Om tvamarshyama bhawasi yath kaneenaang naam swadhawan guhyanag bibharshi.
Our union will have the deepest and most binding quality because we will make our honourable vows before Agni – one cannot lie before Agni.

Anjanti mitrang sudhitang nah gobhirjuddumpati samansa krinoshi swaha.
From being unknown to each other, we will become friends and live out our lives in the auspicious married state – to this God Who is our witness, we give our offerings (swaha).

Om prajapatay nuh tvadaytany-nyo bishwa jatani pari ta babhoov.
The Lord of all beings thus unites bodies and fills the world with new life.

Yathkaamastay juhumustanno asta bayang syam patayay rayeenaang swaha.
That Desire be in beauty and glory for procreation, for such blessing we do sacrifice (putting ghee on flames, to signify that one burns or self-effaces in good effort for the worthy cause, ie do a symbolic sacrifice).

Om bhoo swaha. Om bhoova swaha. Om swah swaha. Om bhoorbhoova swaha.
We do sacrifice for the Earth that sustains all. We do sacrifice for the cause of truth and goodness. We do sacrifice for the cause of health and well-being. We do sacrifice for the cause of prosperity.

Paanigrahan. (acceptance of the hand)

The groom holds the hand with ringed fingers of his bride, and states:

Gri-bhnaami eeti prajapatirhishi savita devata gayatricchandah kanyapaanigrahanay biniyoga.
Within my heart and house, the sagacious Lord of All Beings with divine harmony has sent this goddess in the form of this kanya (unmarried lady) whose hand I humbly accept and will hold, until the end.

Om gri-bhnaami tay soubhagatvayay hastang maya patya jaradashtiryathaasah. Within my heart and house, your hand I will hold in times of good fortune, in old age and sickness, forsaking all illusions.

Bhago arshyama savita poor-unbreeh-shmarhyang tvadurgarhapatyay devah.
Whatever and wherever our destiny lies, the memory of what is now will make us overcome the most formidable obstacles in our path to the Gods.


Pradakkhina and Laaj-Homa (Perambulation around the holy fire, keeping the holy fire on the right side)

Before the perambulations, the following mantra has to be said by the priest, while going around the holy fire:

Amoha-hamasmi eeti prajapatirhishir-agnird-devata gayatricchandah kanyaparinayay biniyogah. Om amoha-hamasmi sa tvamasya-moooham-moohamsmi sa tvang dourahang prithivi tvang raytohahang raytobhritwang manohahamasmi baak tvang samaham-smryak tvang tabeba
bibahab-hoi sahareto dadhab-hoi prajang prajanyab-hoi sampri-yoi rochinshu sumansyama-nou jeevaym sharadah shatam.
This sacrificial fire is the representation of the Agni God Who in divine harmony will witness the resolution of the bride with humble regard. This sacred sacrificial fire, directly facing, as the representation of Truth, will remember the vows made and
because of this, the vows will have durability and meaning; fulfillment of the vows will lead to beneficial outcomes for all life for all ages, as this marriage will then be a true marriage.

The priest stands on the sheela (rock) and says these mantras:

Aa tishtem-miti medhatithirhishiragnirddevata trishtupcchandohsmarohanay biniyogah. Om aa tishtaymamashmanamshweba tvang sthira bhava. Abhitishta pritanyatah sahaswa prityanyatah.
For true satisfaction in friendship the mind has to be of the firmest resolve; as is the ever self-effacingly luminous resolve in divine harmony of the God Agni that we acknowledge with humble regard. For true satisfaction you have to be steady and
constant. Such satisfaction will lead to love and good traditions leading to universal love and good traditions.

The priest dismounts from the sheela. The bride’s brother or someone in the brother’s position in the anajali-dala of the bride, ghee and khoi (representing laaj or shame).

The couple go around the fire 3 times, each time to the below mantras the priest is saying:

Arshyamanmiti prajapatirhishij savita devata brihaticchando laajhoma biniyoga. Om arshyamanang nu devang kanya agnimaykhata. Suh eemang devo arshyama praytoe munshaatu naamutuh swaha.
Under the greatest divine harmony, for the continued generation of prosperity and goodwill through the increase of life, the Lord of All Beings humbly desires the sacrifice of Shame. For such increase the Gods decree that the unmarried lady (kanya) will
remain as refulgent and pure and purifying as Agni Himself. Thus (the symbolic offering of khoi as Shame) is provided to Agni Himself, the witness, this sacrifice of Shame, for the increase of life.

After each pradakkhina the couple stand on the sheela, while the priest utters the below mantras: “om aamohahamasmi…” “om aa tishtem” (these mantras have been discussed before).

After stepping down from the sheela, they put the khoi into the fire. After that, the priest says the mantra:

om varunang nu devang kanya agnimayaykhata. Suh eemang devo varunah praytoe munshaatu naamutuh swaha.
Lord Varuna (the Asura-God of Night and Passion) decrees this unmarried woman as refulgent and pure and purifying as Agni Himself. Thus (with the symbolic offering of khoi as Shame) Lord Varuna witnesses the sacrifice of Shame, for the increase of life.

During the fourth time, the priest utters the mantras:

Pooshanang nu devamiti prajapatirhishi savita devata brihaticchando laajhomay biniyoga. Om pushanang nu devang kanya agnimaykhata. Suh eemang devah pusha praytoe munshaatu naamutuh swaha.
Under the greatest divine harmony, for the continued existence of, and for amity among the Gods themselves (for Gods are continually born and reborn as men) the Gods humbly desire the sacrifice of Shame. For this sustenance, the Gods decree that the
unmarried lady (kanya) will remain as refulgent and pure and purifying as Agni Himself. Thus (with the symbolic offering of khoi as Shame) all the Gods witness the sacrifice of Shame, for the increase of life.

The fourth time the khoi is put into the flames using a kulo by the bride. This is done without mantras.

The groom says repeatedly to the bride while holding her hair:

om pra tva munshaami varunasya pashaad jeno tvavdhnaat savita sushayvah.
In loveliness you exceed the expectations of the Gods; your rock-like faithfulness generates from you the best behaviours.

Rhitasya jouno sukritasya lokayharishtaang tva saha patya dadhami.
As natural as the seasons will be our enchanting acts of love which will only enhance your esteem in the eyes of good people.

After that with kesh-bandhan (symbolically done by joining garments) he says to her:

om pratyo munshaami naamutuh subaddham-mutaskarang.
In loveliness we join to make a good home and to continue with our traditions.

Yathaymindra meervah suputra subhagasati.
There with the blessings of Indra, king of the Gods, will be born to us good children, endowed with favourable fortune and faithfulness.


Saptapadi mantras and action (the seven steps, showing the directions the couple will vow to take)

In the illuminated mandap, the groom while saying the following mantras, will take a step along with his bride who will also take the step together at the same time. There are seven mantras, one for each step.

Before taking the first step:
Eesha ekapadeetyadeenaang prajapatirhishirindro devatanushtuptcchandah saptapadikaranay biniyogah.

We humbly accept and acknowledge the grace of the sagacious Lord of all beings, in the from of Indra, for providing the divine harmony that has led to the rite of taking the seven steps together, before taking the first step for mastery.

Om eesha ekapadi bhava sa mamanubrata bhava putrana vindavhai bahungstay santa jaradashtayah.
To strive for mastery till overcome by old age or death, we take the first step; this is the vow we take for the multi-faceted good of our offspring.

Before taking the second step:

Swarthayohyatay sa mamanubrata bhava putrana vindavhai bahungstay santa jaradashtayah.
To create true worth is our vow; this we take for the multi-faceted good of our offspring.

Om oorjay dwipadi bhava sa mamanubrata bhava putrana vindavhai bahungstay santa jaradashtayah.
To strive for fame and glory till overcome by old age or death, we take the second step; this is the vow we take for the multi-faceted good of our offspring.

Before taking the third step:

Om rayaysposhayay tripadi bhava sa mamanubrata bhava putrana vindavhai bahungstay santa jaradashtayah.
To strive for the best living conditions till overcome by old age or death, we take the third step; this is the vow we take for the multi-faceted good of our offspring.

Before taking the fourth step:

Om mayabhavayay chatushpadi bhava sa mamanubrata bhava putrana vindavhai bahungstay santa jaradashtayah.
To strive for love and romance till overcome by old age or death, we take the fourth step; this is the vow we take for the mulit-faceted good of our offspring.

Before taking the fifth step:

Om prajabhya panchapadi bhava sa mamanubrata bhava putrana vindavhai bahungstay santa jaradashtayah.
To strive for the social good till overcome by old age or death, we take the fifth step; this is the vow we take for the multi-faceted good of our offspring.

Before taking the sixth step:

Om rhitubhya shatpadi bhava sa mamanubrata bhava putrana vindavhai bahungstay santa jaradashtayah.
To strive for the cause of Nature till overcome by old age or death, we take the fifth step; this is the vow we take for the multi-faceted good of our offspring.

Before taking the seventh step:

Om sakha saptapadi bhava sa mamanubrata bhava putrana vindavhai bahungstay santa jaradashtayah.
To strive for friendship till overcome by old age or death, we take the seventh step; this is the vow we take for the multi-faceted good of our offspring.

Stree aachar: Sindur daan, child on lap.

The bride is expected to remain silent until she takes darshan (viewing) of the star Arundhati and the Saptarshi. (These relate to faithfulness.)
The husband will take darshan (respectful sighting) of the North Star (relating to constancy and steadiness), and then say the following mantras:

Dhribaytyasyah prajapatirhishih poosha devata anushtupcchando dhruva darshanay biniyogah.
For constancy and steadiness the sublime lord of all beings in divine melody has provided the respectful sighting of Dhruva (North Star) that I humbly acknowledge and accept.

Om dhruba dourdhruba prithivi dhrubasah pabarbata eemay.
It is Dhruba with his constant constancy that provides for the whole world the concept of constancy.

Dhrubang bishwamidang jagad dhrubo raja bishamayang.
It is through Dhruva that throughout the world the kings are inspired and guided with the absolute need for constancy.

Om dhrubantay raja baruno dhrubang devo brihaspati.
The great gods and sages such as Varuna and Brihaspati praise Dhruva for his example of constancy.

Dhrubang indraschagnischa rashtrang dharaytang dhrubam.
By following the example of Dhruva the glory of Heaven will come to Earth when all nations and peoples will follow the path of constancy.




Departure mantras; welcome mantras for the bride’s new home

At the time of departure from the bride’s home, when she is on the vehicle for departure, the following mantra (by the priest)
Om poosha tveto nayatu hastagrihyashwina tva pra bahatang rathen.
Do you provide nourishment and guidance to him who has held your hand with the gods as witness; in love may you journey.

Grihan gaccha grihapatni yathasoe washini tvang widthama wadasi.
At your new home, as its mistress, will you live as a queen.

At this time the flame of marriage is “anoyon koritay hoy” (brought again to serve as witness). The bride before departing says (to her mother, or her substitute) :

Om ma vidan paripashino sha aasidasti dampati.
My mother, I take my farewell from you who brought me up and raised me to the married state.

Sagaybhidurgamatitaamapardrantvaraatayah.
Give me your blessing that I may meet the most extremely formidable obstacles without getting daunted, nor ever deviate from my duty.

At the husband’s house, the husband says to the bride invitingly as welcome:

om eeha priyang prajaya tay samridhyatamasmeen grihay garhapatyaya jagrahi. Here we are all your dear and loving subjects who will enjoy glory and prosperity when you will shine as the mistress of this home.

Ena patya tanvang sang srijaswaadha jiri vidmatha vadathah.
Here you are the mistress with whom with grace and fame till old age and beyond I shall live in accordance with what our vedic traditions expound.

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Putting the marriage flame in front, the husband and wife will chant together more mantras at the husband’s house. These homas are for children, for proficiency in learning, in praise of Agni, environment, animals, prosperity, etc.



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