Jain Vivah Vidhi Tatha Sharda Pujan Vidhi

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Book Title: Jain Vivah Vidhi Tatha Sharda Pujan Vidhi (Jain Wedding Rituals and Sharda Worship Rituals) Author(s): Muni Saubhagyavijayji M.S. (Author), Muni Muktivijayji M.S. (Hindi Translator) Publisher: Shri Nandishwar Deep, Jalore Publication Year: Vikram Samvat 2055 (Corresponding to 1998-1999 AD)

Overall Purpose: This book is a detailed guide to performing Jain wedding ceremonies and Sharda (Saraswati) worship, aiming to promote the use of traditional Jain rituals for these significant life events. The preface highlights the importance of adhering to one's own religious practices and criticizes the prevalent custom of using Brahminical rituals for Jain weddings. It emphasizes the need to revive and implement the practices prescribed by ancient Jain Acharyas.

Key Sections and Rituals Described:

1. Introduction (Prastavna - Page 2-3):

• Core Principle: The preface begins with "Acharaḥ paramo dharmaḥ" (Conduct is the highest dharma), stressing the duty of every Jain householder to purify their conduct.
• Importance of Jain Rituals: It explains that Jain Acharyas, like Vardhmansuri in his "Achar Dinkar" text, outlined 16 Sanskars (sacraments) for householders, including marriage (the 14th Sanskar).
• Critique of Current Practices: The book notes that many Jain weddings are performed using Brahminical rituals, which is discouraged from a religious perspective. The intention of ancient Acharyas was not for these rituals to remain in texts but to be practiced.
• Origin and Translation: The wedding ritual is originally in Sanskrit. Gujarati translations were previously published but are now out of print. This book is a Hindi translation of the Gujarati version, responding to a demand in Marwar (Rajasthan).
• Regional Variations: The author acknowledges that some rituals (like Matrika Sthapan and Abhishek) are practiced in Gujarat but not in Marwar. The advice is to perform rituals according to local customs and omit those not practiced. The author's duty is to present the complete ritual as found in the scriptures for public utility.
• Sharda Pujan: The book also includes the ritual for Sharda Pujan (worship of Goddess Saraswati), deemed appropriate for the Jain community.

2. Jain Vivah Vidhi (Jain Wedding Rituals):

• Vivah Sambandh (Sagai - Engagement - Page 4):

  • After deciding on a marriage alliance, a written agreement (Lekh) should be made before the auspicious wedding date.
  • The elder male from the bride's side should present this agreement to the elder male from the groom's side, with witnesses present.
  • This involves a ritualistic offering with kumkum (vermilion), rice, supari (betel nut), and durva (grass), accompanied by a coconut and money.
  • A specific Jain mantra is recited by the officiant (Vivah Vidhi Karak) during this process, focusing on blessings for prosperity, happiness, dharma, fame, and progeny, and the removal of obstacles to enjoyment.
  • The groom's side is responsible for sending good clothes and jewelry for the bride and inviting relatives.

• Lagna Nischay (Fixing the Wedding Date - Page 5):

  • Relatives from both sides gather with an astrologer to fix the auspicious date and time.
  • The astrologer is honored with kumkum, flowers, betel nuts, coconuts, and money. Sweet jaggery is often distributed, and gifts (pehramani) are given to the groom.

• Matrika Sthapan (Installation of Mother Goddess/Family Deity - Page 5-6):

  • This is performed 5 or 7 days before the wedding in the home of the bride or groom.
  • The family deity is worshipped.
  • The bride or groom is seated on a platform, and their mother applies a tilak (forehead mark) and rice. Kumkum is sprinkled on their hands and feet.
  • A filled coconut, betel nuts, and money are offered.
  • Four auspicious married women apply tilak, massage with turmeric paste, and bless the individuals. They are honored with betel nuts.
  • Jowar (barley) can be sown in earthen pots from this day until the wedding day.
  • The groom is bathed daily with fragrant oil and turmeric paste and performs worship in the Jin temple.

• Mandap ka Muhurt (Auspicious time for erecting the Wedding Canopy - Page 6-7):

  • This ritual is for the Mandap (wedding canopy) and the Vedi (altar).
  • While the "Achar Dinkar" might not detail this, "Shri Adinath Charitra" describes the Mandap. The installation of the Vedi within the Mandap is detailed in "Achar Dinkar."
  • The auspicious time for the Mandap is generally performed on the wedding day itself, or a few days prior.
  • A square area (6-8 or 10 hands) is chosen and purified. A Vedi is built in the center.
  • Three bamboo poles are erected around the Vedi, with various pots (of gold, silver, copper, clay, big and small) placed on top of each other.
  • Torans (door hangings) made of cloth or wood are tied to the poles. An Ashoka tree branch (Ashokapallavaka toran) is tied on the south side.
  • A triangular fire pit (agnikund) is made in the center of the Vedi for the Homa (fire ritual).
  • The groom and bride enter from the south and are seated on platforms facing east, with the groom on the left (bayan/dabi) and the bride on the right (jimani).
  • Specific items for the ceremony are prepared: holy water, coconuts, sandalwood, rice, betel nuts, flowers, and honey.
  • Items for Homa (Fire Ritual): Wood from various trees (Sami, Peepal, Ket, Indrajav, Bilva, Mango), ghee, betel nuts, barley, and sesame seeds.
  • Vedi Pratishtha Mantra: A mantra for establishing the Vedi is provided.
  • Toran ka Mantra: A mantra for tying the torans is provided.
  • After the torans are tied, a decorated canopy is made, and auspicious symbols are drawn. Sweets and other items prepared by married women are placed. The officiant receives betel nuts and other offerings.

• Grih Shanti (Peace of the House - Page 8):

  • It is important to perform "Sat Smaran" (recalling the Seven Tattvas) and "Grih Shanti Path" (peace chanting) until the wedding. If not daily, it must be done on the wedding day.

• Varghoda (Groom's Procession - Page 8-10):

  • The groom is bathed and dressed in fine clothes and jewelry, with a kumkum tilak on his forehead.
  • He is seated on a horse, often accompanied by his sister.
  • The procession proceeds with music (drums, trumpets), singing, and dancing.
  • The groom stops to pay respects at any Jain temples along the route.
  • A specific Jain mantra, enumerating the "Adimo" (First) qualities and aspects of the divine, is chanted by the officiant during the procession. This mantra praises the primal, all-pervading, and benevolent nature of the divine.

• Arrival at the Bride's House:

  • The bride is prepared at her maternal home.
  • The groom is stopped at the entrance and made to stand on a platform.
  • The bride's mother performs Arghya (offering).
  • The groom is then welcomed with rituals like wiping him with cloths, and he enters by stepping on a pot containing embers, salt, or cotton/rice, wrapped with a sacred thread (moli).
  • The bride's mother places a red cloth around the groom's neck and a garland.
  • The groom is seated to the bride's left (facing east) inside the house.
  • Mangal Stotra: A "Mangal Stotra" (auspicious verses) is recited before the "Hasta Milap" (joining of hands). These verses invoke blessings from Lord Vira, Gautam Swami, Sthulibhadra, and other revered Jain figures and deities.

• Hasta Milap (Joining of Hands - Page 10-11):

  • This is the auspicious moment for joining the hands of the bride and groom.
  • The officiant ties a sacred thread (kankandora) on their wrists.
  • Sandalwood paste and Khejadi (Prosopis cineraria) paste are applied.
  • They exchange garlands.
  • The bride's right hand is placed on the groom's right hand. The bride's father places a silver coin in this joined palm.
  • Hasta Milap Mantra: A powerful mantra is recited, emphasizing the spiritual and karmic union of the couple, equating their souls, minds, actions, and destinies. It blesses them with oneness.
  • The parents of the groom and bride pour streams of milk and water on their joined hands, then quickly separate them.
  • The parents perform Swastivachan (blessing ritual).

• Chawri and Agni Sthapan (Wedding Altar and Fire Installation - Page 11-12):

  • The wedding altar (Chawri) is prepared, usually with bamboo and pots.
  • The Vedi Pratishtha mantra is recited, and rice is sprinkled in the four directions.
  • The Toran Pratishtha mantra is recited, and the toran is tied.
  • The groom and bride enter the Chawri and are seated.
  • An Agnikund (fire pit) is created in the center.
  • Agni Sthapan Mantra: A mantra is recited to invoke the fire deity.
  • Homa (Fire Ritual): The officiant sits facing north and performs a Homa with ghee, jaggery, sesame seeds, betel nuts, etc. A comprehensive mantra is recited, invoking various deities, celestial beings, elements, and spirits to be present and partake in the offering.

• Abhishek (Consecration/Sprinkling - Page 13):

  • After the Homa, the officiant sits in front of the bride and sprinkles sacred water on the couple using the tip of a darbha grass.
  • First Abhishek Mantra: Blesses their union.
  • Gotra and Lineage Blessings: The officiant recites mantras identifying the groom's and bride's lineage (Gotra, Pravara, Jati, Vansh, lineage from great-grandparents to maternal lineage) and bestows blessings for peace, satisfaction, strength, prosperity, and family growth.

• First, Second, Third, and Fourth Circumambulations (Pradakshina/Pheras - Page 13-16):

  • The couple worships the fire with sandalwood, flowers, and offerings, and then performs circumambulations.
  • First Phera Mantra: Focuses on the beginningless nature of the universe, soul, karma, and relationships, and the union being witnessed by all.
  • Second Phera Mantra: Focuses on the karmic bond, particularly Mohaniya Karma (delusory karma) and its various classifications, and the resulting affection and bond.
  • Third Phera Mantra: Focuses on Vedaniya Karma (feeling karma) and its pleasant and unpleasant aspects, wishing for pleasant feelings.
  • Fourth Phera Mantra: Focuses on the natural state of the soul, karmic bondage, and the worldly relationship, praying for its auspiciousness.
  • Kanya Daan (Giving Away the Bride - Page 16): The bride's father, holding sesame, barley, darbha grass, and water, recites a mantra, giving his daughter to the groom. The groom accepts with "Pratigrahmi." Blessings are given for a well-accepted union.
  • The couple performs the fourth circumambulation with the bride in front.

• Post-Circumambulation Rituals (Page 17):

  • The officiant places sacred grass and rice on the couple's heads, reciting a mantra.
  • The bride's father again hands over sesame, darbha, and water to the groom, reciting a mantra. The groom accepts. Blessings are given for a well-received gift.
  • Final Abhishek: The officiant sprinkles holy water on the couple's heads with darbha grass, reciting a mantra that blesses their eternal, unbreakable, and blissful union, free from obstacles.
  • Rice Piles Ritual: The officiant creates seven piles of rice, places a paisa (coin), betel nut, and flower on each. The groom then touches his foot to all seven piles, guided by the bride's feet.
  • Star Gazing: They look towards the Dhruva (Pole Star) in the north.
  • Worship at Maternal Home: The bride's family deity is worshipped, and a mantra is recited blessing the couple with shared affection, lifespan, dharma, joys and sorrows, friendships and enmities, virtues and vices, speech, actions, and character.

• Hand Separation (Page 18):

  • A specific mantra is recited for the separation of hands, referencing karmic bondage and the soul's journey towards liberation. It blesses their continued affection.
  • Gifts are given to the bride's family.

• Blessings and Conclusion (Page 18-19):

  • The couple is taken back to the Chawri. The officiant gives blessings with a verse referencing ancient wedding rituals.
  • The knot in their clothes is untied.
  • Blessings are given: "Vatsau labdhavishayau bhavatām" (May you be accomplished in your worldly pursuits).
  • The couple is fed lapsi (sweet porridge).
  • Auspicious married women from both sides apply tilak and rice and bless them for continued marital bliss.
  • Forgiveness Prayer: A prayer is recited seeking forgiveness for any errors in the rituals, mantras, or actions.
  • The couple is sent off with auspicious music and blessings. The groom's mother welcomes the bride into the new home.
  • Temple Worship: It is recommended to perform rituals in a Jin temple or at least offer a puja.

3. Jain Sharda Pujan Vidhi (Jain Sharda Worship Rituals - Page 20-25):

• Setup: A new ledger or book (Chopda) is placed on a raised platform (bajoth) facing East or North at an auspicious time. A ghee lamp and incense are lit nearby.
• Preparation of Officiant: The person performing the puja ties a sacred thread (moli) on their right wrist.
• Writing Ritual: Using a new pen, the officiant writes auspicious invocations in the new book:
  • "Shri Paramatmane Namah, Shri Gurubhyo Namah, Shri Saraswatyai Namah."
  • Invocations for blessings from Gautam Swami (for gain), Keshariyaji (for abundance), Bharat Chakravarti (for prosperity), Bahubali (for strength), Abhaykumar (for intellect), Kayavanna Sheth (for good fortune), and Shalibhadra (for wealth).
• Date and Name Writing: The new year, month, date, and day are written.
• Auspicious Symbols: Nine (or fewer, if the book is small) 'Shri' symbols are written in a gate-like formation.
• Swastika and Offerings: A Swastika is drawn with kumkum, and a betel leaf, betel nut, cardamom, cloves, and money are placed on it.
• Purification: Holy water is sprinkled around the Chopda.
• Recitation: The officiant takes a handful of rice and flowers and recites a Mangal Stotra and the Pancha-Parameshti Stavan (praises of the five supreme beings).
• Eightfold Worship (Ashta Dravya Puja): Mantras are recited for worshipping Saraswati with eight substances:
  1. Jal (Water) - "Om Hrim Shrim Bhagavatyai Kevalgyanaswarupaya Loklokprakashikayai Saraswatyai Jalam Samarpayami Swaha."
  2. Chandan (Sandalwood)
  3. Pushpa (Flowers)
  4. Dhoop (Incense)
  5. Deep (Lamp)
  6. Akshata (Rice)
  7. Naivedya (Sweets)
  8. Phal (Fruit)
• Saraswati Stotra: Several verses (stotras) praising Saraswati are recited, highlighting her divine attributes, powers, and the benefits of her worship.
• Gautam Swami Ashtak: An eight-verse hymn praising Gautam Swami, the chief disciple of Lord Mahavir, is recited, emphasizing his spiritual accomplishments and the blessings he bestows.
• Vernacular Gautam Swami Stotra: An alternative devotional song in Gujarati praising Gautam Swami is also provided.
• Conclusion: The Sharda Pujan ritual concludes.

Overall Theme: The book is a significant resource for preserving and practicing traditional Jain wedding ceremonies. It emphasizes purity of practice, adherence to scripture, and the importance of passing down these sacred rituals within the Jain community. It serves as a practical guide for officiants and families undertaking these important life events according to Jain traditions.