Marriage in Hinduism Hindu Marriage Joins Two Individuals for Life, So That

Total Page:16

File Type:pdf, Size:1020Kb

Marriage in Hinduism Hindu Marriage Joins Two Individuals for Life, So That Marriage in Hinduism Hindu Marriage joins two individuals for life, so that they can pursue dharma (duty), artha (possessions), kama (physical desires), and moksa (ultimate spiritual release) together. Its a union of two individuals from the opposite sex as husband / wife and is recognized by law. In Hinduism, marriage is followed by traditional rituals for consummation. In fact, marriage is not considered complete or valid until consummation. It also joins two families together. Favorable colours are normally red and gold for this occasion. Arranging the marriage The use of jathakam or Janam Kundali (astrological chart at the time of birth) of the son/daughter to match with the help of a priest is common, but not universal. Parents also take advice from the brahman called 'Jothidar' in Tamil or 'panthulu or siddanthi ' in Telugu and Kundali Milaan in North India who has details of many people looking to get married. Some communities, like the Brahmans in Mithila, use genealogical records ("Panjikas") maintained by the specialists. Jatakam or Kundali is drawn based on the placement of the stars and planets at the time of birth. The maximum points for any match can be 36 and the minimum points for matching is 18. Anything above 28 will lead to a harmonial marriage. Any match with points under 18 is not considered as an auspicious match for a harmonial relationship. If the astrological chart of the two individuals (male and female) achieve the required threshold in points then further talks are considered for prospective marriage. Also the man and woman are given chance to talk and understand each other. Once there is an agreement then an auspicious time is chosen for the wedding to take place. In recent years, with the onset of dating culture in India, arranged marriages have seen a marginal decrease, with prospective brides and grooms preferring to choose a spouse on their own and not Necessarily only the one whom their parents find agreeable; this has been more pronounced in urban and suburban areas than rural regions. Eight types of marriage Hindu symbolic marriage: eloping couple exchange garlands under a tree. Illustration from Sougandhika Parinaya According to Hinduism there are eight different types of Hindu marriages. Among the eight types not all had religious sanction. The first four were considered proper. Rakshasa and Gandharva marriage was regarded acceptable to Kshatriyas as was Asura marriage for Vaishyas and Shudras.[1] The eight types are: Brahma marriage The Brahma marriage is the marriage of one's daughter, after decking her with costly garments and with presents of jewels, to a man of good conduct learned in the Vedas, and invited by oneself. Daiva marriage The Daiva rite is the marriage of one's daughter, decked with ornaments to a priest who duly officiates at a religious ceremony, during the course of its performance. Arsha marriage Arsha marriage is when the father gives away his daughter, after receiving from the bridegroom a cow and a bull or two pairs of either as bride price. Prajapatya marriage Prajapatya is when a girl's father gives her in marriage to the bridegroom, treating him with respect, and addresses them: 'May both of you perform together your duties' Gandharva marriage The voluntary union of a maiden and her lover which springs from sexual desire is called Gandharva marriage. Asura marriage Asura marriage is when the bridegroom receives a maiden, after having given of his own free will as much wealth as he can afford, to the bride and her kinsmen. Rakshasa marriage Rakshasa marriage is the marriage of a maiden involving her forcible abduction from her home after her kinsmen have been slain or wounded. Paishacha marriage When a man by stealth seduces a girl who is sleeping, intoxicated, or mentally challenged, it is called Paishacha marriage. This is condemned in the Manusmriti as a base and sinful act. The wedding Main article: Hindu wedding A Hindu Marriage Ceremony in progression Wedding ceremonies can be expensive, and costs are typically borne by the parents. It is not uncommon for middle-or upper-class weddings to have a guest list of over 500 people. Often, a live instrumental band is played. Vedic rituals are performed and the family and friends then bless the couple. Food is served to all the invitees with lots of delicacies. The wedding celebrations can take up to one week depending on the practice in that different part of India. Types of Hindu marriage and rituals Historically the so-called vedic marriage was but one of the few different types of Hindu marriage customs. Love marriage was also seen in historical Hindu literature and has been variously described in many names: e.g. Gandharva vivaha etc. In certain poor vaishnav communities there is still a custom called kanthi-badal which is an exchange of bead-garlands as a very simplified form of ritual in solitude in front of an idol of Krishna, considered a form of acceptable love marriage. Elopement has also been described in old Hindu literature. Lord Krishna himself eloped with Rukmini on a horse chariot. It is written that Rukmini's father was going to marry her to Shishupal, against her wishes. Rukimini sent a letter to Krishna informing of a place and time to pick her up. Symbolic rituals worn by married Hindu women The married Hindu women in different parts of India follow different customs. Mostly Sindoor, Mangalsutra and Bangles are considered as signs of a married woman. In some places, in especially Eastern India, instead of Mangalsutra they put only vermilion on the hair parting, wear a pair of conch bangles (shankha), red bangles (pala) and an iron bangle on the left hand (loha) while their husband is alive. In South India, a married woman is required to wear a necklace with a distinctive pendant called a thali and silver toe-rings. Both are put on her by the husband during the wedding ceremony. The pendant on the thali is custom-made and its design is different from family to family. Apart from this, the married woman also wears a red vermilion (Sindoor) dot on her forehead called Kumkum and (whenever possible) flowers in her hair and coloured glass Bangles. The married woman is encouraged to give up all of these when her husband dies (although some choose not to). In the Kashmiri tradition, women wear a small gold chain (with a small gold hexagonal bead hanging from the chain) through their upper ear which is a sign of being married. The married woman in Kumaon Uttarakhand wear a yellow cloth called pichoda. King love spells for men & King Love spells for women. Love spells for single people, love spells for couples, love spells for married people, love spells for people in a relationship and love spells that work fast for lost love. Powerful lost love spells to bring back lost love Love spells http://lovespells.kingspells.co.za/ Money spells http://www.kingspells.co.za/money-spells.html Divorce spells http://www.kingspells.co.za/divorce-spells.html Lotto http://www.kingspells.co.za/lotto-spells.html http://www.kingspells.co.za/index.html Spiritual healing http://www.kingspells.co.za/spiritual-healing.html Fortune teller http://www.kingspells.co.za/fortune-teller.html Black magic http://www.kingspells.co.za/black-magic-spells.html Protection spells http://www.kingspells.co.za/protection-spells.html Addiction spells http://www.kingspells.co.za/addiction-spells.html Illuminati spells http://www.kingspells.co.za/illuminati-spells.html Traditional healer http://www.kingspells.co.za/traditional-healer.html.
Recommended publications
  • Unit 28 Life Cycle Rituals-I : .Birth ' and Marriage
    UNIT 28 LIFE CYCLE RITUALS-I : .BIRTH ' AND MARRIAGE Structure 28.0 Objectives 28.1 Introduction 28.2 Aspects of Ritual 28.3 Functions of Ritual 28.4 Birth and Related Rites 28 4.1 Hindu Birth Rites 28.4.2 Syrian Christian Birth Rites 28.4.3 Sikh Rites of Birth 28.4.4 Korku Birth Rites 28.5 Marriage Rites 28.5.1 Marriage Rites Among Hindus 28.5,2 Marriage Rites Among Syriv Christians 28.5.3 Marriage Rites Among Sikhs 28.5.4 Marriage Rites Among the Korkus 28.6 Let Us Sum Up 28.7 Further Readings 28.8 Key Words 28.9 pnswers to Check Your Progress 28.0 OBJECTIVES After you have read the unit you should be able to a describe a typology of religion a explain religion in tribal societies a discuss a classification of ritual a describe rites of birth of the given communities a explain marriage rites of the given communities. 28.1. INTRODUCTION In this unit we begin with an introduction to ritual. We then discuss Saraswati's functions of ritual (Saraswati : 1984). Haying done this we describe and analyse birth and related rites among Hindus, Syrian Christians, Sikhs and the Korku tribe. We also describe and analyse marriage rites argong the same groups. 28.2 ASPECTS OF RITUAL The word 'ritual' can only be understood in terms of a background of who is using it. For a clergyman all ritual.takes place within a church in keeping with various -relations. For a doctor however it may refer to some habits of a patient(s).
    [Show full text]
  • The Indian Wedding for Dummies Indiansamourai 27-03-2014 Http
    The Indian Wedding for Dummies The "Indian wedding" (I should say the Hindu wedding to be exact) has made the subject of numerous books, movies, visits to India. In short it’s an institution. I will try here to understand something to it! The Indian wedding for Dummies - 1. The arranged marriage Arranged marriage: and why not?! Let's make the distinction between arranged marriage and forced marriage. If I can de-dramatize arranged marriages (read below), it is impossible to do the same with forced marriages which are still widely practiced in India: 40% of women do not have a word in the choice of the husband, less than 20% of women (over 25) knew their husbands before the fateful day and worse, almost 50% of women have married before the legal age of 18 (source http://www.thehindu.com/news/national/many-women-have-no-say-in- marriage/article5801893.ece ). Which means that there are still thousands of people (Hindus) who, each year, follow the tradition and find out whom they are going spend the rest of their lives with only when they are already married: SURPRISE! As per the custom to groom arrives first, and his view is hidden with a bed sheet, which is removed once the bride is brought in by her maternal uncle and cousins and the consent of the parents exchanged. The bed sheet is simply a less sexy version (but more promising ;)) of the veil used in Catholic marriages, originally to hide the face of the bride (source http://www.le- mariage.com/traditions/ )).
    [Show full text]
  • HINDU WEDDING by Dipti Desai All Images Provided by Dipti Desai Copyright 2006
    2 HINDU WEDDING By Dipti Desai All images provided by Dipti Desai Copyright 2006 Published by Henna Page Publications, a division of TapDancing Lizard LLC 4237 Klein Ave. Stow, Ohio 44224 USA All rights reserved. Printed in the United States of America No part of this book may be used or reproduced in any manner without written permission except in the case of brief quotations embodied in critical articles or reviews. Henna artists may freely use these patterns as inspiration for their own hand-drawn henna work. Library of Congress Cataloging in-Publication Data Dipti Desai Hindu Wedding Henna Traditions Weddings Hindu Traditions Copyright © 2006 Dipti Desai Tapdancinglizard.com This book is provided to you free by The Henna Page and Mehandi.com 3 Hindu Wedding © 2006 Dipti Desai Terms of use: you must agree to these terms to download, print, and use this book. All rights reserved. Terms of use for personal use: You may not sell, offer for sale, exchange or otherwise transfer this publication without the express written permission of the publisher. You may make one (1) printed copy of this publication for your personal use. You may use the patterns as inspiration for hand rendered ephemeral body decoration. You may not sell, lend, give away or otherwise transfer this copy to any other person for any reason without the express written permission of the publisher. You may make one (1) electronic copy of this publication for archival purposes. Except for the one (1) permitted print copies and the one (1) archival copy, you may not make any other copy of this publication in whole or in part in any form without the express written permission of the publisher.
    [Show full text]
  • Point-Of-Care Blood Tests: Do Indian Villagers Have Cultural Objections?
    OPINION published: 06 November 2018 doi: 10.3389/fchem.2018.00505 Point-of-Care Blood Tests: Do Indian Villagers Have Cultural Objections? Marika Vicziany* and Jaideep Hardikar Faculty of Arts, National Centre for South Asian Studies, Monash Asia Institute, Monash University, Melbourne, VIC, Australia Keywords: point-of-care blood testing, rural health in India, cultural obstacles, infrastructure obstacles, cost obstacles, benefits, needs of villagers The key research question for this paper is whether Indian villagers would be resistant to the introduction of new technologies that could test blood in the villages where they reside, rather than at hospitals or clinics as is now the case. We have selected the subject of blood testing because screening and diagnosis of blood is relevant to many conditions that form part of India’s disease burden—for example, anemia1, hepatitis and malaria. Point-of-care testing would involve collecting blood in minute quantities, namely via a few pinpricks, and testing it on site using simple methods that could be managed by people with low levels of literacy. The technology would provide a readout of the test results within minutes of the blood being applied to the testing medium. The collection of blood and the tests could be conducted in front of patients in their own homes and the blood would not require refrigeration, storage or transportation to urban hospitals or laboratories. In this paper we consider the possible obstacles to and benefits of point-of-care testing in Indian villages by examining the controversy surrounding rapid testing for TB in India. We then go on to discuss two possible kinds of obstacles that have been raised in discussions with colleagues in Australia and India, namely cultural perceptions of blood, and secondly the adequacy of village level health infrastructure2.
    [Show full text]
  • Tales of King Vikrama
    ING VIKRAMA UC-NRLF GR 305 V453 1921 MAIN ">X^>^>^ L^^-'i BBWgaMM i IMHII hi C. A. KINCAID GIFT OF HORACE W. CARPENTIER TALES OF KING VIKRAMA TALES OF KING VIKRAMA BY C. A. KINCAID, c. v. o. INDIAN CIVIL SERVICE WITH SEVEN ILLUSTRATIONS M. V. DHURANDHAR HUMPHREY MILFORD OXFORD UNIVERSITY PRESS LONDON, BOMBAY, CALCUTTA, MADRAS 1921 7 CARPENT1ER tie same Author. THE INDIAN HEROES, TALES FROM THE INDIAN EPICS, TALES OF THE SAINTS OF PANDHARPUR, A HISTORY OF THE MARATHA PEOPLE, In preparation. OLD INDIAN TALES. Printed at the Kanarese Mission Press, Mangalore. TO MY LITTLE SON JOHN THIS BOOK IS AFFECTIONATELY DEDICATED 836214 CONTENTS PAGE. INTRODUCTION 1 TALE I VAJRAMUKUT AND PADMAVATI 13 IE MADHUMALOTI AND HER SUITORS 24 Ill 29 ,. KING RUPSEN AND VIRVAR 35 ,, IV THE MAINA AND THE PARROT V MAHADEVI AND THE GIANT ....... 49 VI PARVATI AND THE WASHERMAN'S BRIDE ... 54 ,, VII PRINCESS TRIBHUVANSUNDARI 59 VIQ KING GlTNADIP AND VlRAMDEVA ..... 63 IX SOMADATTA AND MADANSENA 67 X KING GUNSHEKHAR 71 ,, XI KING VALLABHARAM AND THE SEA MAIDEN. 74 XII PRINCESS LAVANYAVATI AND THE GANDHARVA . 79 XIII SHOBHANI AND THE ROBBER 83 XIV PRINCESS CHANDRAPRABHA ....... 88 XV KING JlMUTKETU AND PRINCE JlMUTVAHAN . 97 106 ,, XVI THE KING AND UNMADINI XVII GUNAKAR AND THE ANCHORITE 112 XVIII THE ROBBER'S BRIDE . 117 XIX THE GIANT AND THE BRAHMAN BOY 124 XX MADANMANJARI, KAMALAKAR AND DHANAWATI . 129 XXI THE LION AND THE FOUR LEARNED MEN . 133 XXII THE MAGICIAN AND THE DEAD YOUTH .... 136 XXIII THE THREE SONS OF GOVIND .139 XXIV THE ANCHORITE 146 XXV KING MAHABAL, HIS QUEEN AND DAUGHTER .
    [Show full text]
  • Selectessaysofsi015303mbp.Pdf
    SISTER M1VEDITA CONTENTS PAGE FOREWORD v India the Mother . 1 'The Present Position of Woman . 7 Lambs among Wolves . .... 39 The Swadeshi Movement , 74 The Last of Pous : An Indian Study 88 The Hindu Sacred Year 92 ^he Relation between Famine and Population . 99 The National Significance of the Swarni Vivekananda's Life and Work .... 128 The First Citizen of Bengal ... 141 Revival or Reform ? . ... 146 Note on Indian Historic Pageants . .158 Aggressive Hinduism L The Basis . ... 164 II The Task Before Us .... 171 III The Ideal ... 184 The Task of the National Movement in India . 190 "What Books to Read .... 197 The National Idea . .... 205 The Underlying Unity' of Indian Life . 209 The Future Education of the Indian Woman . 222 APPENDIX Appreciations of Sister Nivedita By I -Mrs, J. C Bose 234 IL-J.F. Alexander , . 243 III. A J. F. Blair ....'.. S53 IV.-Novalis 60 V.S. K. Rttcliffe . , 868 ILLUSTRATIONS 1. India the Mother. 2 Sister Nivedita 3, Swami Vivekananda 4. Bamakrishna Paramahamsa. All Rights Rewrned.] [Pnce -Ee.1- 8. SISTER NIVEDITA SELECT ESSAYS OF SISTER NIVEDITA Author of Web of Ind^an Life^ Cradle- Tales of Hinduism, Kali The Mother, The Master as I saw Him, Indian Study of Love and Death , etc. :: with Foreword by Mr. A. J. F. Blair Editor, "Ihnpire" THIRD EDITION GANESH & CO., PUBLISHER^ FOREWORD " " MARGARET NOBLE The white flower of nobility Nivedita V dedicated ". Whether we think of h^c by her English or her Indian name, was ever human being more appropriately called? High-souled purity and infinite devotion are the thoughts that ever spring to mind at the very mention of her name.
    [Show full text]
  • Origins of Marriage Customs
    ORIGINS OF MARRIAGE CUSTOMS: AN ANALYSIS OF RELIGIOUS TRADITIONS HONORS THESIS Presented to the Honors Committee of Texas State University in Partial Fulfillment of the Requirements for Graduation in the Honors College by Kourtney Lynn Ruth San Marcos, Texas May 2018 ORIGINS OF MARRIAGE CUSTOMS: AN ANALYSIS OF RELIGIOUS TRADITIONS Thesis Supervisor: ________________________________ Stefanie Ramirez, Ph.D. School of Family and Consumer Sciences Approved: ____________________________________ Heather C. Galloway, Ph.D. Dean, Honors College COPYRIGHT by Kourtney Ruth 2018 FAIR USE AND AUTHOR’S PERMISSION STATEMENT Fair Use This work is protected by the Copyright Laws of the United States (Public Law 94-553, section 107). Consistent with fair use as defined in the Copyright Laws, brief quotations from this material are allowed with proper acknowledgement. Use of this material for financial gain without the author’s express written permission is not allowed. Duplication Permission As the copyright holder of this work I, Kourtney Ruth, authorize duplication of this work, in whole or in part, for educational or scholarly purposes only. ACKNOWLEDGEMENTS My thesis would not have been possible without the guidance and support of my thesis supervisor, Dr. Stefanie Ramirez. She has been diligent in providing me with feedback and suggestions since the beginning of this process. She did not have to take on the extra responsibility of supervising me during this extremely busy semester, I am so thankful for everything she has done for me! My parents have always pushed me to do my absolute best at eveything I do. They molded me into the competitive person I am today, and without their motivation and support, I would never have been in the honors college in the first place.
    [Show full text]
  • Implications for the Modern Hindu Woman in Partial Fulhlment of the Requirements for MASTER of ARTS University of Manitoba Winni
    Sitã in Tulasidãsa' s Rãmachari tamãnasa: Implications for the Modern Hindu Woman by Karen E. Green Submiued to the #ii:t Graduate studies in Partial Fulhlment of the Requirements for the Degree of MASTER OF ARTS Department of Religion University of Manitoba Winnipeg, Manitoba (c) August, 1993 NationalLibrarY Bibliothèque nationale W@W du Canada et Acouisitions and Direction des acquisitions BibliograPhic Services Branch des services bibliograPhiques Wellington Street 395, rue Wellington 395 (Ontario) Otiawa, Ontario Onawa K1A ON4 K1A ON4 YNt Iile Volre rèlërffie Our lile Nolre èl,ffie The author has E¡'anted an ß-'auteu¡r a accordé !'Jne ßice¡rce et non exclusive i nrevocable non-exclus¡ve licemce irnévoeable tslbliotlrèque allowing the frtüatio¡'lal ü-ibrary of perrnettarxt à la Ca¡rada to reproduce, loan, matio¡'¡ale du Canada de distribute 0r sell cop¡es of reproduire, Prêter, distribuer ou sa thèse his/l,er thesis bY anY sneans and vendre des coPies de sous in any for¡m or format, maldng de quelque manière et que ce soit this thesis available to interested EuelEue for¡ne Pour de cette persons. mettre des exemPlaires thèse à !a disPosition des personnes intéressées. du The author retains owt'lershiP ot t-'auteur conserve la ProPriété the copyrlght in his/her tl'lesis' droit d'auteur qu¡ Protège sa ¡ri des extraits hleither the thesis nor substantia! thèse. F',üi !a thèse ne extracts from it maY be Printed or substantiels de celle-ci otherwise reProduced without doivent être irnPrimés oL¡ son his/her permiss¡on" autrement reProduits sans autorisation.
    [Show full text]
  • Dr. Babasaheb Ambedkar Writings & Speeches Vol. 4
    Babasaheb Dr. B.R. Ambedkar (14th April 1891 - 6th December 1956) BLANK DR. BABASAHEB AMBEDKAR WRITINGS AND SPEECHES VOL. 4 Compiled by VASANT MOON Dr. Babasaheb Ambedkar : Writings and Speeches Vol. 4 First Edition by Education Department, Govt. of Maharashtra : October 1987 Re-printed by Dr. Ambedkar Foundation : January, 2014 ISBN (Set) : 978-93-5109-064-9 Courtesy : Monogram used on the Cover page is taken from Babasaheb Dr. Ambedkar’s Letterhead. © Secretary Education Department Government of Maharashtra Price : One Set of 1 to 17 Volumes (20 Books) : Rs. 3000/- Publisher: Dr. Ambedkar Foundation Ministry of Social Justice & Empowerment, Govt. of India 15, Janpath, New Delhi - 110 001 Phone : 011-23357625, 23320571, 23320589 Fax : 011-23320582 Website : www.ambedkarfoundation.nic.in The Education Department Government of Maharashtra, Bombay-400032 for Dr. Babasaheb Ambedkar Source Material Publication Committee Printer M/s. Tan Prints India Pvt. Ltd., N. H. 10, Village-Rohad, Distt. Jhajjar, Haryana Minister for Social Justice and Empowerment & Chairperson, Dr. Ambedkar Foundation Kumari Selja MESSAGE Babasaheb Dr. B.R. Ambedkar, the Chief Architect of Indian Constitution was a scholar par excellence, a philosopher, a visionary, an emancipator and a true nationalist. He led a number of social movements to secure human rights to the oppressed and depressed sections of the society. He stands as a symbol of struggle for social justice. The Government of Maharashtra has done a highly commendable work of publication of volumes of unpublished works of Dr. Ambedkar, which have brought out his ideology and philosophy before the Nation and the world. In pursuance of the recommendations of the Centenary Celebrations Committee of Dr.
    [Show full text]
  • 2.Hindu Websites Sorted Category Wise
    Hindu Websites sorted Category wise Sl. No. Broad catergory Website Address Description Reference Country 1 Archaelogy http://aryaculture.tripod.com/vedicdharma/id10. India's Cultural Link with Ancient Mexico html America 2 Archaelogy http://en.wikipedia.org/wiki/Harappa Harappa Civilisation India 3 Archaelogy http://en.wikipedia.org/wiki/Indus_Valley_Civil Indus Valley Civilisation India ization 4 Archaelogy http://en.wikipedia.org/wiki/Kiradu_temples Kiradu Barmer Temples India 5 Archaelogy http://en.wikipedia.org/wiki/Mohenjo_Daro Mohenjo_Daro Civilisation India 6 Archaelogy http://en.wikipedia.org/wiki/Nalanda Nalanda University India 7 Archaelogy http://en.wikipedia.org/wiki/Taxila Takshashila University Pakistan 8 Archaelogy http://selians.blogspot.in/2010/01/ganesha- Ganesha, ‘lingga yoni’ found at newly Indonesia lingga-yoni-found-at-newly.html discovered site 9 Archaelogy http://vedicarcheologicaldiscoveries.wordpress.c Ancient Idol of Lord Vishnu found Russia om/2012/05/27/ancient-idol-of-lord-vishnu- during excavation in an old village in found-during-excavation-in-an-old-village-in- Russia’s Volga Region russias-volga-region/ 10 Archaelogy http://vedicarcheologicaldiscoveries.wordpress.c Mahendraparvata, 1,200-Year-Old Cambodia om/2013/06/15/mahendraparvata-1200-year- Lost Medieval City In Cambodia, old-lost-medieval-city-in-cambodia-unearthed- Unearthed By Archaeologists 11 Archaelogy http://wikimapia.org/7359843/Takshashila- Takshashila University Pakistan Taxila 12 Archaelogy http://www.agamahindu.com/vietnam-hindu- Vietnam
    [Show full text]
  • Rama, Sita, Hanuman
    Hinduism Rama, Sita, Hanuman Rama, Sita, Hanuman Summary: Rama, Sita, and Hanuman are central, divine characters in the Ramayana. Rama is both worshipped and admired as a righteous king and a fully human incarnation of Lord Vishnu. During a Rama Navami Celebration, Rama's birth is celebrated and his wedding to Sita is reenacted. Families with daughters of marriageable age serve as sponsors for the divine wedding, which is also a chance to pray for the good marriage of their daughters in the future. In the Bharatiya Temple in Troy, Michigan, the Hindu community gathers for Rama Navami, the annual festival celebrating Lord Rama. Bharatiya literally means the temple of India, highlighting the fact that this a pan-Hindu temple, not dedicated to a specific deity. Modern in its design, Bharatiya set on a wooded hillside in the northern suburbs of Detroit. Four huge arching wooden trusses support the roof of the carpeted sanctuary where more than three hundred people are sitting for the “Wedding of Rama and Sita,” the divine couple who are hero and heroine of the beloved Ramayana. The images of Rama and Sita have been brought forward on the raised platform which serves as the altar of the temple. Rama is both worshipped and admired as a righteous king and a fully human incarnation of Lord Vishnu. Today Rama’s birth is celebrated and his wedding to Sita is re-enacted. Two families from the community are seated with the priests near the altar which bears the small images of Rama in a yellow silk dhoti and Sita in red silk sari and pearls.
    [Show full text]
  • Sosiological Jurisprudence
    International Journal of Sociological Jurisprudence SOSIOLOGICAL Volume 1; Issue 2; 2018, Page:123-129 ISSN 2615 - 8809 E ISSN 2615 - 8795 JURISPRUDENCE https://ejournal.warmadewa.ac.id/index.php/sjj Women’s Position on the Hindu Law in the Vivaha Samskara System Chandra Sagaran1* and Made Aripta Wibawa2 1State University New York 2Institut Hindu Dharma Indonesia *[email protected] Reveived: 07/06/2018 Revised: 27/06/2018 Accepted: 03/08/2018 How to cite: Saragan. C & Wibawa, M. A. 2018. Women’s Position on the Hindu Law in the Vivaha Samskara System. Sociological Jurisprudence Journal. Volume 1, Issue 2. Hal 123-129. http://dx.doi.org/10.22225/scj.1.2.732.123-129 Abstract There are assumptions and interpretations which consider marriage as a part of the Panca Y ajna, especially the Manusa Yajna, as Pawiwahan (marriage) involving human affairs (individual). Pawiwahan is included in the tiered samskara (rites of passages in one’s life and purification) system. The study discusses the women’s position in law of Hindu of Vivaha Samskara system. This study employs qualitative research method with normative law research design. To achieve objectives of the study, this study made use of statute approach and conceptual approach in collecting and analyzing the legal materials. The results show that women's position in the Vedas is highly respected although the law has always undergone modifications and change of material. In Hindu marriage system, sanctions are to be enforced for: impregnating biological children, having sexual intercourse in the temple, sexually assaulting an underage daughter (kanya wighna), sexually assaulting their own daughter (swaputribhajana), having sexual intercourse with biological mother (mater bhajana), killing women (yuwati wadha), abortion (bruhanahatya), and sexually assaulting underage children.
    [Show full text]