Web links
http://www.mahavidya.ca/wp-content/uploads/2008/06/mitchell-katherine-vivaha.pdf
http://www.commsp.ee.ic.ac.uk/~pancham/articles/the%20sixteen%20samskaras.pdf
http://www.srimatham.com/uploads/5/5/4/9/5549439/hindu_samskaras.pdf
http://www.hinduism.co.za/sacramen.htm
http://www.hinduwebsite.com/hinduism/concepts/samskara.asp
http://www.mahavidya.ca/wp-content/uploads/2008/06/jose-rachel-death-and-cremation.pdf
http://boston.vhp-america.org/wp-content/uploads/2013/01/Antyeshti_Book.pdf
http://www.saveca.ca/HinduSastrasandSamskaras.pdf
http://www.hinduwebsite.com/hinduism/h_marriage.asp
http://en.wikipedia.org/wiki/Hindu_wedding http://www.hinduism.co.za/marriage.htm
http://hinduism.about.com/od/matrimonial1/a/wedding_rituals.htm
http://www.vivaaha.org/newpage3.htm
Suggested Readings
Davis, Richard (1988) “Cremation and Liberation: The Revision Of A Hindu Ritual”. History of Religions, Vol.27, No. 1, pp.37-53
Filippi, Gian (1996) MRTYU Concept of Death In Indian Traditions. New Delhi: D.K. Printworld (P) Ltd.
Fowler, Jeaneane (1997) Hinduism: Beliefs and practices. Brighton: Sussex Academic Press.
PSYCHOLOGY PAPER No. 6: Self And Inner Growth MODULE No.27 Marriage-Death Samskaras (Hindu Practices)
Gesler, Wilbert M.and Pierce, Margaret (2000) Hindu Varanasi. Geographical Review, Vol. 90 Issue 2. P222, 16p.
Harman, William P (1989) Sacred Marriage of a Hindu Goddess. Bloomington & Indianapolis: Indiana University Press.
Hindu Antyeshti Samskara. (2008). Hindu Mandir Executives' Conference, An initiative of Vishwa Hindu Parishad (World Hindu Council) of America Inc.
Hindu Sastras and Samskaras. Excerpts from V. A. K. Ayer’s Hindu Sastras and Samskaras Compilation By: SAVECA Canada
Jose, Rachel (2008). Death and Cremation.
Justice, Christopher (1997) Dying the Good Death. Albany, N.Y.: State University of New York Press.
Mitchell, Katherine (2008). Vivaha Samskara – The Marriage Rite. http://www.mahavidya.ca/wp- content/uploads/2008/06/mitchell-katherine-vivaha.pdf
Rodrigues, Hillary P (2006) Introducing Hinduism. New York: Routledge.
Sharma, Arvind (1985) Marriage in the Hindu religious tradition. Journal of Ecumenical Studies: 22(1): 69-80.
PSYCHOLOGY PAPER No. 6: Self And Inner Growth MODULE No.27 Marriage-Death Samskaras (Hindu Practices)
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Glossary
Antyesti Antyesti or Hindu funeral rites, also referred to as Antim Sanskar, is an important Sanskara, sacrament of Hindu society. Literally means ‘the last sacrifice’, this is the last samskara, the last rite for sanctifying the body in this material world. It is performed on the death of a person, by his survivors, usually the sons or the nearest male relatives. Ashauch Literally translated as impurity or pollution. The technical term asaucham is derived from suchi which means a sentiment of love, purity, clarity. The prefix “a” indicates the opposite state. It refers to a state of ritual unsuitability or ineligibility.
Garuda Purana Garuda Purana (Devanagari ग셁蔼 परु ाण) is one of the eighteen Puranas which are part of the Hindu body of texts known as smriti. It contains details of life after death, funeral rites and the metaphysics of reincarnation, thus it is recited as a part Antyesti (Antim Sanskar) or funeral rites (funeral liturgy) in Hinduism. Grhastaśrama The householder stage requiring marriage, the begetting of child, work toward sustaining one’s family and helping support priests and holy men, and fulfillment of duties toward gods and ancestors. Lajahoma Marriage ceremony wherein three oblations of parched rice are offered to the sacred fire by the bride and the groom. Maṅgala-sūtra A mangala sutra (from Sanskrit mangal, meaning "holy, auspicious", and sutra, meaning "thread") is a sacred necklace that a Hindu groom ties around the bride's neck in a ceremony called Mangalya Dharanam (Sanskrit for: "wearing the auspicious"), which identifies her as a married woman. Manu Smriti The Manu Smṛti (or "Laws of Manu", also known as Mānava- Dharmaśāstra मानवधममशास्त्र), is the most important and earliest metrical work of the Dharmaśāstra textual tradition of Hinduism. The text presents itself as a discourse given by Manu, the progenitor of mankind to a group of seers, or rishis, who beseech him to tell them the "law of all the social classes" Mariyamman South Indian Goddess for rain. Her worship mainly focuses on bringing rains and curing diseases like cholera, smallpox, and chicken pox. Moksha Moksha means emancipation, liberation or freedom from saṃsāra, the cycle of death and rebirth. In psychological sense, moksha connotes freedom, self-realization and self-knowledge. Pitru-loka According to Hindu mythology, the souls of three preceding generations of one's ancestor reside in Pitru–loka, a realm between heaven and earth. Preta Preta, प्रेत is the name for a type of supernatural being described in Buddhist, Hindu, Sikh, and Jain texts that PSYCHOLOGY PAPER No. 6: Self And Inner Growth MODULE No.27 Marriage-Death Samskaras (Hindu Practices)
undergoes more than human suffering, particularly an extreme degree of hunger and thirst Shamshana A shmashāna is a Hindu cremation ground, where dead bodies are brought to be burnt on a pyre. It is usually located near a river or body of water on the outskirts of village or town; as they are usually located near river ghats they are also called smashan ghat. Shilarohan Is climbing over a stone/rock by the bride which symbolises her willingness and strength to overcome difficulties in pursuit of her duties. Sraddha Śrāddha (Sanskrit: श्राद्ध) is a Sanskrit word which literally means anything or any act that is performed with all sincerity and faith (Śraddhā). In the Hindu religion, it is the ritual that one performs to pay homage to one’s 'ancestors' (Sanskrit: Pitṛs), especially to one’s dead parents. Vishnu Sahasranama Stotram The Vishnusahasranama is a list of 1,000 names (sahasranama) of Vishnu, one of the main forms of God in Hinduism and the personal supreme God for Vaishnavas (followers of Vishnu).
Interesting Facts
Married Life in Hindusim A Vedic sage emphasized that the basis of happy and fulfilling married life is the sense of unity, intimacy and love between husband and wife both physically, mentally and spiritually. Hence wife is considered to be the Ardhangani of husband as per Hindu tradition. Marriage is not for self-indulgence, but is considered a lifelong social and spiritual responsibility. Married life is considered an opportunity for two people to grow as life partners into soul mates.[ Post marriage Rituals After the Hindu wedding ceremony the bride arrives to her husband’s home and is ceremonially ushered in by her mother-in law. The bride must take care to enter the threshold with her right foot first, which she uses to gently knock over a vessel filled to the brim with rice that has been placed there strategically in order to ensure good luck and plenty for her new family Ascetic groom Ritual Grooms among Tamil Brahmins perform a ritual enactment of asceticism. A regular practice during the wedding is for the groom to pretend to being suddenly disillusioned and wanting to renounce the world. Accompanied by his friends, he leaves the marriage hall dressed in a dhoti (a simple cloth tied at the waist with a knot). The father and other relatives of the bride must then persuade him to come back and accept the bride.
Dowry Historical eyewitness reports suggest dowry in ancient India was insignificant, and daughters had inheritance rights, which by custom were exercised at the time of her marriage. Ancient literature suggests bridewealth was paid only in the asura-type of marriage that was considered reprehensible and forbidden by PSYCHOLOGY PAPER No. 6: Self And Inner Growth MODULE No.27 Marriage-Death Samskaras (Hindu Practices)
Manu and other ancient Indian scribes. Eligibility for Sacraments The sacrament of marriage and the final rites are the only sacraments universal to all members of the Hindu community rest others are to be performed by all males of the upper three social groups - Brāhmins, Kṣatriyas and Vaiśyas. Śūdras, were exempt from the Vedic Sacraments and from all religious duties and obligations. Vedic marriage The five essential features of a Vedic Marriage are: 1. Vāg-dānam — engagement ceremony – seeking parental approval 2. Vara-varaṇam — ceremonial honouring of the groom by the bestower. 3. Kaṇya dānam — formal bestowal of the bride on the groom. 4. Pāṇi-pīḍanam — taking of the bride's hand by the groom. 5. Sapta-padi — the rite of the seven steps. Mangal Sutra Ritual In South India the tying of the sacred token of marriage (tāli or maṅgala-sūtra) is considered of paramount importance although there is no mention of this rite in the Grhya Sūtras. Death Upon death the individual consciousness is separated from the body and becomes acutely aware and clairvoyant. In other words although disembodied it perceives everything going on around and can in actual fact even read the thoughts of the relatives and friends. Death Samskaras All the ceremonies performed during, and after death are designed to assist the deceased in attaining a realisation of his/her true nature and affording him/her a better rebirth or the attainment of liberation. Funeral — Antyeṣṭi At the moment of death a lamp is light at the head of the deceased and will be kept burning until the 12th day of purification. The lamp is kept burning and daily offerings of rice balls and water libations are made. The idea being that the deceased often does not realise that death has occurred, and being in the habit of eating and drinking do not realise that they no longer require physical nourishment and are therefore afflicted by hunger and thirst. Cremation In Hindu traditions, cremation is one of the rites of passage and the Ghats of Varanasi are considered one of the auspicious locations for this ritual. It is said that Lord Shiva gave Lord Vishnu a boon, that whoever dies here in the great city of Kashi would be liberated from the endless bonds of birth and death and his soul would find eternal long lasting peace.
PSYCHOLOGY PAPER No. 6: Self And Inner Growth MODULE No.27 Marriage-Death Samskaras (Hindu Practices)
Common Misconceptions
Hindu scriptures prohibit use of force or coercion in marriages. Arranged marriages are based on agreement from both the bride and the groom, and should not be confused with forced marriages. In the Vedic period, child marriages were strictly prohibited. Later, due to political and economical changes, some new social traditions started which deviated from the Vedic teachings.
The notion of hell and heaven after death is not same in eastern and western. Both heaven and hell in Hinduism represent merely a transitory state between rebirths. Many of the torments of Hindu hell worlds, such as being tortured by demons, resemble the torments of more familiar Western hells. Unlike Western hells, however, Hindu hell worlds are not final dwelling places. They are more like purgatories in which sinful souls experience suffering for a limited term. After the term is over, even the most evil person is turned out of hell to once again participate in the cycle of reincarnation.
The practice of Dowry was not legitimized in the ancient texts of the Hindu Religion as believed by many scholars. It is believed that the misinterpretations of some of these historical texts lead to the continued practice of such a tradition (Sheel 33). The first occurrence of the dowry practice (in South Asia) is hypothesized to be approximately 2,000 years back to Manu asserting stridhan (Arunachalam and Logan 2006:10), which is distinguished from the modern dowry. Kishwar explains that the stridhan consists of gifts that are voluntarily and exclusively given to the bride from her household and is very different from the practice of dowry.
PSYCHOLOGY PAPER No. 6: Self And Inner Growth MODULE No.27 Marriage-Death Samskaras (Hindu Practices)