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Line 1: − {{ToBeEdited}}+ − The term Vivaha literally means (viśiṣṭaḥ vāhaḥ prāpaṇam) to make a girl attain wifehood, i.e. earlier there was "strītvam" (girlhood) and after marriage she attains "bhāryātvam" (wifehood) also. This Saṃskāra is the most important of all.+ + + + + + + + + + − + Line 13:
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The term Vivaha literally means (viśiṣṭaḥ vāhaḥ prāpaṇam) to make a girl attain wifehood, i.e. earlier there was "strītvam" (girlhood) and after marriage she attains "bhāryātvam" (wifehood) also. This Saṃskāra is the most important of all [[Samskaras (संस्काराः)|samskaras]].
In [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] traditions the second stage of life after [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharya]] is called the [[Grhasthashrama (गृहस्थाश्रमः)|Grhasthashrama]]<ref>Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>. A human being is not ordinarily self- sufficing. These are as a rule encouraged to enter the married life. In India monastic tendencies were discouraged until one had a normal expression of natural impulses. He who runs back from marriage is in the same boat with one who runs away from battle. Only failures in life avoid occasions for virtue. Marriage is regarded as sacred. When the Hindu descends from the adoration of the Absolute and takes to the worship of a personal god, his god has always a consort. He does not worship a bachelor or a virgin.
Śiva is ardhanāriśvara, and his image signifies the cooperative interdependent, separately incomplete but jointly complete masculine and feminine functions of the supreme being. There is nothing unwholesome or guilty about the sex life. Through the institution of marriage it is made the basis of intellectual and moral intimacies. Marriage is not so much a concession to human weakness as a means of spiritual growth. It is prescribed for the sake of the development of personality as well as the continuance of the family ideal. Marriage has this social side. Every family is a partnership between the living and the dead.
The Hindu ideal emphasizes the individual and the social aspects of the institution of marriage. Man is not a tyrant nor is woman a slave, but both are servants of a higher ideal to which their individual inclinations are to be subordinated. Sensual love is sublimated into self-forgetful devotion. Marriage for the Hindu is a problem and not a datum. Except in the pages of fiction we do not have a pair agreeing with each other in everything, tastes and temper, ideals and interests. Irreducible peculiarities there will always be, and the task of the institution of marriage is to use these differences to promote a harmonious life. Instincts and passions are the raw material which are to be worked up into an ideal whole. Though there is some choice with regard to our mates, there is a large element of chance in the best of marriages. That marriage is successful which transforms a chance mate into a life companion. Marriage is not the end of the struggle, it is but the beginning of a strenuous life where we attempt to realize a larger ideal by subordinating our private interests and inclinations. seva (सेवा | selfless service) of a common ideal can bind together the most unlike individuals. Love demands its sacrifices. By restraint and endurance, we raise love to the likeness of the divine. In an ideal marriage the genuine interests of the two members are perfectly reconciled.
The perfectly ethical marriage is the monogamous one. The relation of Rāma and Sītā, or Sāvitrī and Satyavān, where the two stand by each other against the whole world, is idealized in the Hindu scriptures. In the absence of absolute perfection we have to be content with approximations. We need not, however, confound the higher with the lower.
Eight different kinds of marriages are recognized in the Hindu law books. Manu did not shut his eyes to the practices of his contemporaries. He arranges the different kinds of marriages in an order. While marriages in which personal inclination is subordinated rank high, those by mutual choice (gāndharva), force (rākṣasa), purchase (āsura) come lower. The lowest is paiśāca. When the lover ravishes a maiden without her consent, when she is asleep, or intoxicated or deranged in mind, we have a case of paiśāca marriage.
The recognition of the spiritual ideal of marriage requires us to regard the marriage relation as an indissoluble one. So long as we take a small view of life and adopt for our guide the fancy or feeling of the moment, marriage relation cannot be regarded as permanent. In the first moments of infatuation we look upon our partners as angels from heaven, but soon the wonder wears away, and if we persist in our passion for perfection, we become agitated and often bitter. The unrest is the effect of a false ideal. The perfect relation is to be created and not found. The existence of incompatibility is a challenge to a more vigorous effort. To resort to divorce is to confess defeat. The misfits and the maladjustments are but failures.
== Institution of Marriage ==
== Institution of Marriage ==
Taittirīyasaṃhitā (6.3.10.5) says that a Brāhmaṇa is born with three debts and the debts of sages and forefathers have to be cleared by performing Yajñas (sacrifices) and producing children –<blockquote>जायमानो ह वै ब्राह्मणस्त्रिभिर्ऋणवान् जायते ब्रह्मचर्येण ऋषिभ्यः यज्ञेन देवेभ्यः प्रजया पितृभ्यः एष वा अनृणो यः पुत्री यज्वा ब्रह्मचारिवासी . . .</blockquote><blockquote>jāyamāno ha vai brāhmaṇastribhirṛṇavān jāyate brahmacaryeṇa ṛṣibhyaḥ yajñena devebhyaḥ prajayā pitṛbhyaḥ eṣa vā anṛṇo yaḥ putrī yajvā brahmacārivāsī . . .</blockquote>A Brāhmaṇa is born with three debts – he has to clear the debt of sages through Brahmacaryam (celibacy), that of deities / Gods through Yajñas (sacrifices) and that of forefathers through producing children. Therefore the Brāhmaṇa would be debtless if he has children, performs sacrifices and maintains Brahmacaryam.
Taittirīyasaṃhitā (6.3.10.5) says that a Brāhmaṇa is born with three debts and the debts of sages and forefathers have to be cleared by performing Yajñas (sacrifices) and producing children –<blockquote>जायमानो ह वै ब्राह्मणस्त्रिभिर्ऋणवान् जायते ब्रह्मचर्येण ऋषिभ्यः यज्ञेन देवेभ्यः प्रजया पितृभ्यः एष वा अनृणो यः पुत्री यज्वा ब्रह्मचारिवासी . . . jāyamāno ha vai brāhmaṇastribhirṛṇavān jāyate brahmacaryeṇa ṛṣibhyaḥ yajñena devebhyaḥ prajayā pitṛbhyaḥ eṣa vā anṛṇo yaḥ putrī yajvā brahmacārivāsī . . .</blockquote>A Brāhmaṇa is born with three debts – he has to clear the debt of sages through [[Brahmacharya (ब्रह्मचर्यम्)|Brahmacarya]] (celibacy), that of deities / Gods through Yajñas (sacrifices) and that of forefathers through producing children. Therefore the Brāhmaṇa would be debtless if he has children, performs sacrifices and maintains Brahmacaryam.
== Bride and bridegroom ==
== Bride and bridegroom ==
# Social aspects - such as a bride having brothers or not, if born of improper marriage, character, education etc.
# Social aspects - such as a bride having brothers or not, if born of improper marriage, character, education etc.
# Heriditary matters - such as whether the families have male progeny
# Heriditary matters - such as whether the families have male progeny
Manu gives a list of types of families, girls from which should not be accepted for wedlock, even though the families may be “ever so great, or rich in cows, horses, sheep, grain, or other property”. <blockquote>महान्त्यपि समृद्धानि गोऽजाविधनधान्यतः । स्त्रीसंबन्धे दशैतानि कुलानि परिवर्जयेत् । । ३.६ । ।</blockquote><blockquote>हीनक्रियं निष्पुरुषं निश्छन्दो रोमशार्शसम् । क्षयामयाव्यपस्मारि श्वित्रिकुष्ठिकुलानि च । । ३.७ (Manu. Smrt. 3.6-7)<ref>Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref></blockquote>These families are:<ref>Pandharinath H. Valavalkar (1939) ''Hindu Social Institutions with reference to their psychological implications.'' Bombay: Longmans, Green and Co. Ltd (Pages 158-159)</ref>
Manu gives a list of types of families, girls from which should not be accepted for wedlock, even though the families may be “ever so great, or rich in cows, horses, sheep, grain, or other property”. <blockquote>महान्त्यपि समृद्धानि गोऽजाविधनधान्यतः । स्त्रीसंबन्धे दशैतानि कुलानि परिवर्जयेत् । । ३.६ । । हीनक्रियं निष्पुरुषं निश्छन्दो रोमशार्शसम् । क्षयामयाव्यपस्मारि श्वित्रिकुष्ठिकुलानि च । । ३.७ (Manu. Smrt. 3.6-7)<ref>Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref></blockquote>These families are:<ref>Pandharinath H. Valavalkar (1939) ''Hindu Social Institutions with reference to their psychological implications.'' Bombay: Longmans, Green and Co. Ltd (Pages 158-159)</ref>
# One which neglects the dharmas, i. e. their duties and obligations according to the sastras.
# One which neglects the dharmas, i. e. their duties and obligations according to the sastras.
# One in which no male children are born.
# One in which no male children are born.
The third and fourth types of families have to be avoided due, it is evident, to biological considerations. They suggest that the smrtikaras were impressed by the influence of heredity on man. A maiden from a family in which there is a hereditary disease prevalent of the type mentioned above is quite likely to be a victim of that disease herself ; again she is likely also to transfer it to her progeny. Similar considerations of the influence of heredity seem to prevail with the smrtikaras when they prescribe certain other qualifications for the bride.
The third and fourth types of families have to be avoided due, it is evident, to biological considerations. They suggest that the smrtikaras were impressed by the influence of heredity on man. A maiden from a family in which there is a hereditary disease prevalent of the type mentioned above is quite likely to be a victim of that disease herself ; again she is likely also to transfer it to her progeny. Similar considerations of the influence of heredity seem to prevail with the smrtikaras when they prescribe certain other qualifications for the bride.
Gautamadharmasūtram (Chapter 4) prescribed the qualifications of a bride and bridegroom –<blockquote>गृहस्थः सदृशीं भार्यां विन्दते अनन्यपूर्वां यवीयसीम् (४.१)</blockquote><blockquote>gṛhasthaḥ sadṛśīṃ bhāryāṃ vindate ananyapūrvāṃ yavīyasīm (4.1)</blockquote>One who wants to become a household should get a girl, who is of the same caste, not promised to others and younger in age.
Gautamadharmasūtram (Chapter 4) prescribed the qualifications of a bride and bridegroom –<blockquote>गृहस्थः सदृशीं भार्यां विन्दते अनन्यपूर्वां यवीयसीम् (४.१) gṛhasthaḥ sadṛśīṃ bhāryāṃ vindate ananyapūrvāṃ yavīyasīm (4.1)</blockquote>One who wants to become a household should get a girl, who is of the same caste, not promised to others and younger in age.
Kāmasūtra (3.1.2) recommends an age gap of three years between the bride and groom. Just like raw pepper causes phlegm and dry pepper kills the phlegm, a girl elder than the groom would affect the longevity of the groom. Āyurveda says this clearly –<blockquote>बाला प्राणप्रदा प्रोक्ता युवती प्राणधारिणी। प्रौढा करोति वृद्धत्वं बृद्धा मरणमादिशेत्॥</blockquote><blockquote>bālā prāṇapradā proktā yuvatī prāṇadhāriṇī। prauḍhā karoti vṛddhatvaṃ bṛddhā maraṇamādiśet॥</blockquote>A girl much younger in age would increase the longevity of the groom, a young girl, i.e. younger in age but not too younger, would help maintain the longevity of the groom, a girl older in age would cause early ageing and too older a lady would cause early death.<blockquote>असमानप्रवरैः विप्राः (४.२) asamānapravaraiḥ viprāḥ (4.2)</blockquote>The marriage should be between a bride and groom of different Pravaras. Smṛtis prohibited marriage between a bride and groom of the same Gotra (i.e. those who are the progeny of the same sage).
Kāmasūtra (3.1.2) recommends an age gap of three years between the bride and groom. Just like raw pepper causes phlegm and dry pepper kills the phlegm, a girl elder than the groom would affect the longevity of the groom. Āyurveda says this clearly –<blockquote>बाला प्राणप्रदा प्रोक्ता युवती प्राणधारिणी। प्रौढा करोति वृद्धत्वं बृद्धा मरणमादिशेत्॥ bālā prāṇapradā proktā yuvatī prāṇadhāriṇī। prauḍhā karoti vṛddhatvaṃ bṛddhā maraṇamādiśet॥</blockquote>A girl much younger in age would increase the longevity of the groom, a young girl, i.e. younger in age but not too younger, would help maintain the longevity of the groom, a girl older in age would cause early ageing and too older a lady would cause early death.<blockquote>असमानप्रवरैः विप्राः (४.२) asamānapravaraiḥ viprāḥ (4.2)</blockquote>The marriage should be between a bride and groom of different Pravaras. Smṛtis prohibited marriage between a bride and groom of the same Gotra (i.e. those who are the progeny of the same sage).
A girl and a boy having Sāpiṇḍya (blood relation) should not marry:<blockquote>ऊर्ध्वं सप्तमात् पितृबन्धुभ्यः। बीजिनश्च। मातृबन्धुभ्यः पञ्चमात्। (४.३,४,५)</blockquote><blockquote>ūrdhvaṃ saptamāt pitṛbandhubhyaḥ। bījinaśca। mātṛbandhubhyaḥ pañcamāt। (4.3, 4, 5)</blockquote>Seven generations above father or appointed father (who provides children through Niyoga / arrangement) and five generations above mother is the limit to select the girl.
A girl and a boy having Sāpiṇḍya (blood relation) should not marry:<blockquote>ऊर्ध्वं सप्तमात् पितृबन्धुभ्यः। बीजिनश्च। मातृबन्धुभ्यः पञ्चमात्। (४.३,४,५)</blockquote><blockquote>ūrdhvaṃ saptamāt pitṛbandhubhyaḥ। bījinaśca। mātṛbandhubhyaḥ pañcamāt। (4.3, 4, 5)</blockquote>Seven generations above father or appointed father (who provides children through Niyoga / arrangement) and five generations above mother is the limit to select the girl.
=== The Bride ===
=== The Bride ===
Āpastambagṛhyasūtram prescribes the qualifications of a girl –<blockquote>बन्धुशीललक्षणसम्पन्नाम् अरोगाम् उपयच्छेत्। आपस्तम्बगृह्यसूत्रम् ,३.१९॥</blockquote><blockquote>bandhuśīlalakṣaṇasampannām arogām upayacchet।</blockquote>Āpastambagṛhyasūtram 3.19॥
Āpastambagṛhyasūtram prescribes the qualifications of a girl –<blockquote>बन्धुशीललक्षणसम्पन्नाम् अरोगाम् उपयच्छेत्। आपस्तम्बगृह्यसूत्रम् ,३.१९॥ bandhuśīlalakṣaṇasampannām arogām upayacchet। Āpastambagṛhyasūtram 3.19॥</blockquote>A girl having good relatives, virtues like obedience, auspicious physical characteristics and healthy should be married.
A girl having good relatives, virtues like obedience, auspicious physical characteristics and healthy should be married.
Here health means not having incurable disease like leprosy.
Here health means not having incurable disease like leprosy.
=== Deciding a Bride ===
=== Deciding a Bride ===
Āpastamba (and others) offers an easy way of selecting a bride –<blockquote>यस्यां मनश्चक्षुषोः निबन्धः तस्याम् ऋद्धिः नेतरत् आद्रियेत इत्येके। आपस्तम्बगृह्यसूत्रम् ३.२१॥</blockquote><blockquote>yasyāṃ manaścakṣuṣoḥ nibandhaḥ tasyām ṛddhiḥ netarat ādriyeta ityeke । ibid. 3.21॥</blockquote>In which girl the mind and eyes get fixed, i.e. the girl liked by mind and eyes of bridegroom, is good as a wife and there will be all round prosperity. Some sages say that if that is the case then the other qualifications need not be given much importance.
Āpastamba (and others) offers an easy way of selecting a bride –<blockquote>यस्यां मनश्चक्षुषोः निबन्धः तस्याम् ऋद्धिः नेतरत् आद्रियेत इत्येके। आपस्तम्बगृह्यसूत्रम् ३.२१॥ yasyāṃ manaścakṣuṣoḥ nibandhaḥ tasyām ṛddhiḥ netarat ādriyeta ityeke । ibid. 3.21॥</blockquote>In which girl the mind and eyes get fixed, i.e. the girl liked by mind and eyes of bridegroom, is good as a wife and there will be all round prosperity. Some sages say that if that is the case then the other qualifications need not be given much importance.
Needless to say marriage between a bride and groom belonging to the same caste (in Spanish "Custa" means "group") such as Brāhmaṇa, Kṣatriya, Vaiśya etc. is recommended.
Needless to say marriage between a bride and groom belonging to the same caste (in Spanish "Custa" means "group") such as Brāhmaṇa, Kṣatriya, Vaiśya etc. is recommended.
== Purpose of Marriage ==
== Purpose of Marriage ==
In the Saṃkalpa (the pledge made before any rite) of marriage, the following is stated –<blockquote>धर्मप्रजासम्पत्यर्थं स्त्रियमुद्वहे</blockquote><blockquote>dharmaprajāsampatyarthaṃ striyamudvahe</blockquote>I wed this girl for Dharma, offspring and Artha (money matters and day to day life).
In the Saṃkalpa (the pledge made before any rite) of marriage, the following is stated –<blockquote>धर्मप्रजासम्पत्यर्थं स्त्रियमुद्वहे dharmaprajāsampatyarthaṃ striyamudvahe</blockquote>I wed this girl for Dharma, offspring and Artha (money matters and day to day life).
Further it is asserted in scriptures –<blockquote>या धर्मार्था सैव रत्यर्था या रत्यर्था सा धर्मार्था न भवति।</blockquote><blockquote>yā dharmārthā saiva ratyarthā yā ratyarthā sā dharmārthā na bhavati ।</blockquote>The bride who is accepted as wife for Dharma is also for sexual life but the one taken for sexual life cannot be for Dharma.
Further it is asserted in scriptures –<blockquote>या धर्मार्था सैव रत्यर्था या रत्यर्था सा धर्मार्था न भवति। yā dharmārthā saiva ratyarthā yā ratyarthā sā dharmārthā na bhavati ।</blockquote>The bride who is accepted as wife for Dharma is also for sexual life but the one taken for sexual life cannot be for Dharma.
== Auspicious time for marriage ==
== Auspicious time for marriage ==
Āpastamba rules that all the auspicious stars mentioned in Jyotiṣam (Astrology) have to be taken for marriage –
Āpastamba rules that all the auspicious stars mentioned in Jyotiṣam (Astrology) have to be taken for marriage –
सर्वाणि पुण्योक्तानि नक्षत्राणि। आपस्तम्बगृह्यसूत्रम्, २.१३॥
सर्वाणि पुण्योक्तानि नक्षत्राणि। आपस्तम्बगृह्यसूत्रम्, २.१३॥ sarvāṇi puṇyoktāni nakṣatrāṇi। Āpastambagṛhyasūtram, 2.13॥
sarvāṇi puṇyoktāni nakṣatrāṇi। Āpastambagṛhyasūtram, 2.13॥
For Sumuhūrta (an auspicious time span of forty eight minutes called Muhūrta) one should take all the stars said to be auspicious and listed in the works of Jyotiṣam (Astrology).
For Sumuhūrta (an auspicious time span of forty eight minutes called Muhūrta) one should take all the stars said to be auspicious and listed in the works of Jyotiṣam (Astrology).
This tradition has been there in Indian subcontinent since time immemorial. The horoscopes of bride and groom are referred to an astrologer (Jyautiṣika) who, in turn would advise whether the pair would make a good couple or not. The Jyautiṣika would take into consideration aspects such as Grahamaitrī (rapport between the lords of Rāśis of bride and groom – this is important for Brāhmaṇas).
This tradition has been there in Indian subcontinent since time immemorial. The horoscopes of bride and groom are referred to an astrologer (Jyautiṣika) who, in turn would advise whether the pair would make a good couple or not. The Jyautiṣika would take into consideration aspects such as Grahamaitrī (rapport between the lords of Rāśis of bride and groom – this is important for Brāhmaṇas).
'''Kujadoṣa (the defect of Mars placed in wrong house)''': This is a very important aspect in terms of compatibility between the horoscopes of bride and groom –<blockquote>धने व्यये च पाताळे जामित्रे चाष्टमे कुजे।</blockquote><blockquote>स्त्रीणां भर्तृविनाशः स्यात् पुंसां भार्याविनाशनम्॥ अगस्त्यसंहिता॥</blockquote><blockquote>dhane vyaye ca pātāle jāmitre cāṣṭame kuje ।</blockquote><blockquote>strīṇāṃ bhartṛvināśaḥ syāt puṃsāṃ bhāryāvināśanam॥ Agastyasaṃhitā॥</blockquote>If Kuja (Mars) is placed in second, fourth, seventh, eighth or twelfth house (it is called Kujadoṣa) of the bride then it would cause the death of the groom and vice versa.
'''Kujadoṣa (the defect of Mars placed in wrong house)''': This is a very important aspect in terms of compatibility between the horoscopes of bride and groom –<blockquote>धने व्यये च पाताळे जामित्रे चाष्टमे कुजे। स्त्रीणां भर्तृविनाशः स्यात् पुंसां भार्याविनाशनम्॥ अगस्त्यसंहिता॥ dhane vyaye ca pātāle jāmitre cāṣṭame kuje । strīṇāṃ bhartṛvināśaḥ syāt puṃsāṃ bhāryāvināśanam॥ Agastyasaṃhitā॥</blockquote>If Kuja (Mars) is placed in second, fourth, seventh, eighth or twelfth house (it is called Kujadoṣa) of the bride then it would cause the death of the groom and vice versa. The above said houses are to be counted from Lagna (ascendant), Rāśi (the house in which Moon is situated) and Śukra (Venus). However the Kujadoṣa gets nullified if there is any of the three relations of Guru (Jupiter) with Kuja, i.e. Parivartana (swapping of houses by Guru and Kuja), or association (both Guru and Kuja in the same house) or aspect of Guru to Kuja (Guru has fifth, seventh and ninth aspects). Similarly for those who are born in Kuja's own houses, i.e. Meṣa (Aries) and Vṛścika (Scoprio), Mitrakṣetra (friend's house), i.e. Simha (Leo) of Ravi (Sun), Mīna (Pisces) and Dhanus (Sagittarius) of Guru, Karkaṭaka (Cancer) of Candra (Moon), Uccakṣetra (zenith) i.e. Makara (Capricorn) – Kujadoṣa is nullified –<blockquote>अर्केन्दुक्षेत्रजातानां कुजदोषो न विद्यते। स्वोच्चमित्रभजातानां पीडको न भवेत्कुजः॥ देवकेरळम् ॥ arkendukṣetrajātānāṃ kujadoṣo na vidyate । svoccamitrabhajātānāṃ pīḍako na bhavetkujaḥ॥ Devakeraḷam ॥</blockquote>Further, there will be compatibility if Kujadoṣa is there in the horoscopes of both the bride and groom.
The above said houses are to be counted from Lagna (ascendant), Rāśi (the house in which Moon is situated) and Śukra (Venus). However the Kujadoṣa gets nullified if there is any of the three relations of Guru (Jupiter) with Kuja, i.e. Parivartana (swapping of houses by Guru and Kuja), or association (both Guru and Kuja in the same house) or aspect of Guru to Kuja (Guru has fifth, seventh and ninth aspects). Similarly for those who are born in Kuja's own houses, i.e. Meṣa (Aries) and Vṛścika (Scoprio), Mitrakṣetra (friend's house), i.e. Simha (Leo) of Ravi (Sun), Mīna (Pisces) and Dhanus (Sagittarius) of Guru, Karkaṭaka (Cancer) of Candra (Moon), Uccakṣetra (zenith) i.e. Makara (Capricorn) – Kujadoṣa is nullified –<blockquote>अर्केन्दुक्षेत्रजातानां कुजदोषो न विद्यते।</blockquote><blockquote>स्वोच्चमित्रभजातानां पीडको न भवेत्कुजः॥ देवकेरळम् ॥</blockquote><blockquote>arkendukṣetrajātānāṃ kujadoṣo na vidyate ।</blockquote><blockquote>svoccamitrabhajātānāṃ pīḍako na bhavetkujaḥ॥ Devakeraḷam ॥</blockquote>Further, there will be compatibility if Kujadoṣa is there in the horoscopes of both the bride and groom.
While fixing the Muhūrta (auspicious time) for marriage one has to take care of the conditions such as Jāmitraśuddhi (either no graha (ग्रह) in the seventh house from Lagnam / ascendant or there is Śubhagraha / auspicious graha in that house) etc. that are prescribed in the works on Jyotiṣam such as Kālāmṛtam, Muhūrtacintāmaṇi etc.
While fixing the Muhūrta (auspicious time) for marriage one has to take care of the conditions such as Jāmitraśuddhi (either no graha (ग्रह) in the seventh house from Lagnam / ascendant or there is Śubhagraha / auspicious graha in that house) etc. that are prescribed in the works on Jyotiṣam such as Kālāmṛtam, Muhūrtacintāmaṇi etc.
* Kanyādānam (Gift of bride): It is in this rite that the father of the bride tells the bridegroom –
* Kanyādānam (Gift of bride): It is in this rite that the father of the bride tells the bridegroom –
<blockquote>धर्मे चार्थे च कामे च त्वया एषा नातिचरितव्या</blockquote><blockquote>dharme cārthe ca kāme ca tvayā eṣā nāticaritavyā</blockquote>Meaning : You should not ignore this girl in terms of Dharma, Artha (money matters etc.) and Kāma (sex related matters).
<blockquote>धर्मे चार्थे च कामे च त्वया एषा नातिचरितव्या dharme cārthe ca kāme ca tvayā eṣā nāticaritavyā</blockquote>Meaning : You should not ignore this girl in terms of Dharma, Artha (money matters etc.) and Kāma (sex related matters).
Hereafter the bride is called Patnī / Bhāryā / Sahadharmacāriṇī while the bridegroom is called Pati / Bhartā etc. Together both are called Dampatī.
Hereafter the bride is called Patnī / Bhāryā / Sahadharmacāriṇī while the bridegroom is called Pati / Bhartā etc. Together both are called Dampatī.