Janavasam Evening Tiffin
Reception Dinner - Menu
Muhurta Morning Breakfast
KATTU SADAM SAPADU
KATTU SADAM PACKET
RSB - GENERAL MENU
RSB - GENERAL MENU
RSB - GENERAL MENU
RSB - GENERAL MENU
RITUALS IN HINDU MARRIAGES The typical Hindu Brahmin marriage ceremonies are called Vaidika ceremonies as they follow the Vedic Scripture. The more important events and rituals in a Hindu marriage are broadly as follows:
Marriage ce$remonies $normally conducted for two days –
• One day prior to the Muhurtham day and
• The day on which the actual wedding ceremony with Vedic rites
The ceremony of each day begins with Pooja invoking the blessings of Lord Ganesa, for removing all obstacles and bless for the peaceful and orderly conduct of ceremonies.
THE DAY PREVIOUS TO THE MARRIAGE:
BRIDE’S FAMILY ARRIVAL TO THE KALYANA MANTAPAM:
The bride's family arrives at the kalyanamantapam one day prior to the wedding day at an auspicious time fixed by the Saastrigal. The venue is decorated with attractive designs kolams, and flowers. The kola podi is made with rice powder paste. This rice powder acts as fod for the ants. The anxious waiting of the parents of the bridegroom, the happiness in the face of the kalyana ponnu, the ecstasy amongst the children is worth watching.
For the arrival of the groom and his family, the bride's family keeps 'chandan' (sandalwood paste), 'kumkum' (vermilion), rose water, sugar candy, garlands and a plate for the 'aarthi' (traditional welcoming ritual). On the groom's arrival the 'nadaswaram' (traditional wind instrument) is played and the 'aarthi' is performed in his honour.
VRATHAM & KAPPUKATTAL
When muhurtham time is quite early the next day, they prefer to perform Vratham and Kappukattal on the previous day itself which is called POORVAANGAM.
In that case, the marriage ceremonies begin with vratham performed separately by the bride and the groom. For the bride, it means the tying of the kaappu, the holy thread on her wrists, which is meant to ward off all evil spirits. It is a kind of protective armor for the bride. When once the Sacred yellow thread is tied on the wrists of the bride and groom they are not permitted to leave the marriage venue.
For the groom, vratham begins with invocations involving the Gods Indra, Soma, Chandra and Agni. From there on, the groom prepares himself for a new chapter in his life as a grahasta. The days of his bachelorhood or brahmacharya are over now.
While the groom conducts the ceremony himself, guided by the pundits, the father of the bride performs Jathakarma & Namakarna on her behalf. Oblations are poured into agni in tribute to the Vedic-Gods – invoking them individually. It is a solemn request to the Gods, inviting them to witness the oath taking and the marriage ceremony. The pundit chants the appropriate mantras while the groom pours his oblations into the agni. After invoking each God the pundit pronounces ‘Avahayami’ (The Gods have arrived) followed by ‘Idham Asanam’ (The Gods are seated).
The belief is that the Gods shall stay throughout the Wedding and shower the blessings on the couple and the congregation. Some of the Gods invoked are Soma (for fine progeny), Varuna (abundance and wealth), Brahaspathi (impeccable morals and conduct), Gandharvas (conjugal bliss), Indra (power and protection), Adityas, Visvadevas (health, long life and compassion), and Surya (the Sun – purity, wisdom and peace).
From there on, the groom prepares himself for a new chapter in his life as a householder or Grihasta shedding the days of his bachelorhood or brahmacharya.
PALIKAI SEEDS SOWING
This is a fertility rite. Pallikai are earthen pots prepared a day earlier. Pots spread at the base with hariali grass and vilvam leaves. Nine kinds of pre-soaked cereals are ceremoniously sown in these pots by sumangalis. After the marriage, the sprouted seedlings are released in a river or in a pool. This ritual invokes the blessing of the Ashtadikh Paalakas for a healthy life and progeny to the couple.
WORSHIP OF ANCESTORS (NAANDI):
This is performed to propitiate the Ancestors and the Naandi Devatas. The Nandi Devatas are the holy Pitris, who live in the lokas of Bhuvash and Suvah. They are the builders of the subtle bodies, Sukshmadeha, around which physical atoms aggregate to produce the physical body. As the objects of marriage are the maintenance of the Grihastha Dharma and the begetting of progeny with spiritual, not carnal tendencies, the co-operation of the PitriDevatas is essential. To propitiate the Nandi Devatas, a leaf-laden branch of the pipal tree is set up. Five Sumangalis (married women) would then wash the installed branch with milk. The ritual is followed by gifting clothes to the bride and the groom. Generally, the bride is presented a sari while a traditional dhoti is gifted to the groom as part of the auspiciousness. These Pitru Devatas are not beings to be trifled with, and they are beings who generally avoid the physical plane of the Universe, the Bhurloka, and they should be sent away from the physical world as soon as the business for which they are invited is over. Nor are they to be invited frequently. In an ideal Nandi Srardha, 12 Brahmins are invited, Dhotis and Angavastras are ditributed, their feet washed amidst the chanting of the Srardha Mantras.
AUSPICIOUS EVENING: MAPPILAI AZHAIPPU/ NICHIYATHAARTHAM:
MAPPILAI AZHAIPPU/ JANAVASAM:
The families and friends of Groom and bride assemble in a temple nearby. The bride's family brings turmeric, betel leaves, nuts etc., The bride family present dress to the groom. The groom, in his new dress and all assemble in a hall in the temple. The bride's brother then garlands the groom, and sugar candy is distributed to all present. The groom is then brought to the marriage Mandapam in a procession in a decorated car (in earlier days on Horse or Elephant). Nadaswaram or Band is played. Young people dance and fireworks are displayed. This is mappilai azhaippu otherwise called as janavasam.
Once the procession reaches the marriage venue 'Aarthi' is performed and a coconut broken (sidar Thengai) to ward off evil. The groom is then led to the 'medai' (podium) in the 'mandapam' where all the ceremonies are performed.
Members of both families sit opposite each other and a 'lagna patrika' (contains information of the family lineage of groom, bride, time of marriage) is written and signed by the parents of groom & bride, read aloud by the 'Vadhyar'. This takes the character of a contractual document of Trust/faith and serves the purpose of a formal agreement binding on both the parties. 'Thamboolams' (platters of betel nuts, dry fruits, nuts, coconuts, turmeric and 'kumkum') and gifts are exchanged between both families.
The cone shaped 'parupputhengai' (a special sweetmeat), in pair, is an important part of all these ceremonies.”. The marriage ceremony takes place the next day. In many cases, this formality is completed much before the marriage in the form of Nichiyathaartham and again reaffirmed before the actual marriage.
It has now become a tradition / fashion for many families to conduct Reception in the previous evening of the marriage date. The dais is well decorated with flowers. The bride in order to make herself more beautiful invariably visits the beauty parlor for hairdressing and other make-ups. This practice has now spread to the bridegroom also. Reception is conducted mainly to introduce the couple for friends, relatives and neighbors.
THE DAY OF THE WEDDING:
The day of the Wedding start with Mangala Snanam(Bath), Vridham, Worship of ancestors (Nandi), Kasi Yatra, Malai Maatral (exchange of garlands) and Oonjal (Swing).
MANGALA SNANAM FOR BOTH BRIDE GROOM AND BRIDE:
Preparations for the actual wedding ceremony on the day of the wedding starts early in the morning. The nadaswara vidhwan plays the beautiful ragam “Boopalam” to wake up the bride groom and their family and remind them of the marriage day. For the Bride groom, bride’s side provide cosmetics such as tooth brush, paste, shaving set, towel, a mirror, soap, nalennai (நல்லெண்ணை), cheekkai (For oil bath), viradha appam 11 nos. with mangalavadhyam and to the accompaniment of 'Nadaswaram'. Then the bridegroom gets ready for the vridham, and so too the Bride.
The 'Vadhyar' usually tie the traditional 'dhoti' or 'Panja Kacham' for the groom and apply 'vibhuti' or sacred ash in three horizontal lines on his forehead. The groom is now ready to get married.
THE KASI YATRA:
This is a very important part of the ceremony. Immediately after his student life, the young bachelor has two alternatives before him – Grihasta or Sanyasam. Being by nature in a sathwic state due to strict adherence of bachelorhood and observance of austerities, he is drawn towards asceticism.
Dressed in the traditional ‘panchakatcham’, holding an umbrella, a fan made of bamboo, a walking stick and a towel containing ‘dal’ (lentils) and rice tied to his shoulder, the groom embarks on a mock pilgrimage. As he steps out of the ‘mandapam’, the bride’s father intervenes and pleads with him not to go to ‘Kasi’ (a sacred pilgrimage site in the city of Benaras) and advises him of the superiority of married life to an ascetic life and also promises to give his daughter as companion to face the challenges of life.
After much ado the groom accepts and returns to the ‘mandappam’ to get married. The umbrella is to remain with the groom, to remind him in the future of this advice. As promised his wife stands by him in his life, so too the walking stick.
On entering the 'mandapam' the groom discards his walking stick and is garlanded by the bride. The bride and groom are lifted to the shoulders of their respective maternal uncles. This is an expression of continuing sibling support to their mothers. The two garland each other thrice for a complete union. In the sastraas, the exchange of garlands symbolizes their unification, as one soul in two bodies. It is inward acceptance by each of the very fragrance in the other.