When it comes to dressing for the Fall, a classic knit sweater jacket like this ANNA Phera Jacket is essential to your wardrobe collection.

 

This sweater jacket can also come in handy in early spring or on those cool summer nights. Not only does this wardrobe staple look warm and cozy, but it's versatile to wear for just about every occasion, regardless of the season.

 

The ANNA Phera Jacket Fatpack comes with a Color Texture HUD which contains 18 different colored patterns to choose from. It fits Maitreya, Legacy, GenX, and Reborn mesh bodies.

 

I am also wearing this Cosmos Blair set. It features a 20 Color Fatback allowing you to independently change the colors of the top and pants. This Blair outfit fits Reborn (+Waifu), Maitreya Lara, GenX (Classic + Curvy), Kupra, and Legacy mesh bodies.

 

Also, check out the fabulous JUMO - ALEXIS Body Chain that I am modeling. This body chain fits Maitreya (+ Petite), Legacy (+ Curvy), Belleza Freya, Hourglass, and Reborn mesh bodies.

 

Shoes are definitely a girl's best friend and should be carefully considered when styling your ensemble. That said, I selected SENTINUS Harper Heels to complete my look.

 

These heels fit Belleza, Legacy, Slink, Reborn, and Maitreya mesh bodies. They feature a mix & match texture HUD to help you strut your stuff.

 

All of these marvelous products are exclusively promoted this month at the SWANK Fall into Autumn Event.

 

Taxi to SWANK Fall into Autumn Event:

maps.secondlife.com/secondlife/Swank%20Events/128/124/39

 

This is a B/W photograph of the iconic Greek Roman Catholic church of Virgin Mary's Immaculate Conception (aka “Syllēftheisa” in Greek) at Fira (or Phēra: Φηρὰ) on Santorini Island, Greece, known for its famous “Three Bells”, its photogenic blue dome and the breathtaking view of the enormous volcanic caldera.

🔔

🔔 🔔

Both the dome's Cross and the bell tower point at the volcanic islet called “Nea Kaménē”. Akrotēri is visible (South tip of Santorini Isl.) is viewed on the left from afar. On the right a small part of the volcanic islet called “Thērasia” is visible. More on Jesuits' and Roman Catholics' presence on Santorini Isl. in a comment below.

 

The church was built in 1757 and repeatedly needed expansion and refurbishment over the centuries; major restoration took place after severe damage during the 1956 Amorgos earthquake. The island of Santorini is also known as Thēra (Θήρα in Greek, aka as Thira).

This is a photograph of the iconic three bells of the Greek Catholic church of the Dormition on Santorini Island, Greece. The church is located in the town called Fira (or Phēra: Φηρὰ) and is known for its three bells, photogenic blue dome and breathtaking view of the enormous volcanic caldera. The belfry points at the volcanic islet called “Nea Kaménē”; a smaller, older islet (Palaeá Kaménē) is barely discernible behind it. On the right the Thērasia Island is partly viewed with its witewashed houses built atop. On the left Akrotēri is visible (South tip of Santorini Isl.).

🔔

🔔 🔔

The church was built in 1757 and repeatedly needed expansion and refurbishment over the centuries; major restoration took place after severe damage during the 1956 Amorgos earthquake. The island of Santorini is also known as Thēra (Θήρα in Greek, aka as Thira). The shot was taken in late October.

This is a photograph of the town called Fira (Phēra: Φηρὰ) on the island of Santorini (aka Thēra, in Greek: Θήρα) at sunset. The volcanic cliffs rise sheer from the sapphire-blue water to a height of about 1,135 feet (346 m) where Imerovigli (Hēmerovigli, Ἡμεροβίγλι) is located; Imerovigli is viewed on the left, next to a huge rocky peninsula called Skaros. The old harbour is seen below Fira. The submerged volcanic caldera is enormous. The shot was taken from the Southern tip of the island (from Akrotēri) in late October.

This is a photograph of the blue dome of the iconic Greek Catholic church of the Dormition in Fira (or Phēra: Φηρὰ) on Santorini Island, Greece, known for its famous three bells and breathtaking view of the enormous volcanic caldera. On the right a small part of the volcanic islet called “Nea Kaménē” is visible. Akrotēri is visible (South tip of Santorini Isl.) is viewed from afar.

 

The church was built in 1757 and repeatedly needed expansion and refurbishment over the centuries; major restoration took place after severe damage during the 1956 Amorgos earthquake. The island of Santorini is also known as Thēra (Θήρα in Greek, aka as Thira). The shot was taken in late October.

This is a COLOR photograph of Hēmerovigli (aka Imerovigli, Ἡμεροβίγλι), the highest settlement or village on Santorini (aka Thēra, Θήρα) Island, Greece, at a 1,181 ft (360 m) altitude. The Orthodox Christian Church of the Resurrection (“Ἀνάστασις”) of the Lord is viewed with its blue dome.

 

The architecture of the volcanic island is of course Cycladic yet it has a distinctive style of its own. One enjoys the awe-inspiring beauty of the whitewashed houses atop the sheer cliffs and in proximity to Skaros, the dark and enormous rock formation, on the north of the island's largest town, Fira (aka Phēra, Φηρά). The shot was taken in late October.

This is a photograph of a threshold between the lofty ideals of natural beauty and awe-inspiring volcanic cliff faces:

 

One sees the town called Fira (Phēra: Φηρὰ) on the island of Santorini (aka Thēra, in Greek: Θήρα) at sunset. The volcanic cliffs rise sheer from the sapphire-blue water to a height of about 1,135 feet (346 m) where Imerovigli (Hēmerovigli, Ἡμεροβίγλι) is located; Imerovigli is viewed on the left, next to a huge rocky peninsula called Skaros. The old harbour is seen below Fira. The submerged volcanic caldera is enormous. The volcanic islet “Nea Kaménē” is partly viewed on the left as black. The shot was taken from the Southern tip of the island (from Akrotēri) in late October.

 

The fiery hues of the glorious sunset remind us of the 1615 BC eruption, don't they? Nature can be beautiful and powerful at the same time!

This is a B/W photograph of Hēmerovigli (aka Imerovigli, Ἡμεροβίγλι), the highest settlement or village on Santorini (aka Thēra, Θήρα) Island, Greece, at a 1,181 ft (360 m) altitude. The Orthodox Christian Church of the Resurrection (“Ἀνάστασις”) of the Lord is viewed with its blue dome.

 

The architecture of the volcanic island is of course Cycladic yet it has a distinctive style of its own. One enjoys the awe-inspiring beauty of the whitewashed houses atop the sheer cliffs and in proximity to Skaros, the dark and enormous rock formation, on the north of the island's largest town, Fira (aka Phēra, Φηρά). The shot was taken in late October.

Big Phera-Go Nup 6659m

Likhu Chulli 6719m

This is a photograph of the iconic three bells of the Greek Catholic church of the Dormition on Santorini Island, Greece. The church is located in the town called Fira (or Phēra: Φηρὰ) and is known for its three bells, photogenic blue dome and breathtaking view of the enormous volcanic caldera.

🔔

🔔 🔔

The church was built in 1757 and repeatedly needed expansion and refurbishment over the centuries; major restoration took place after severe damage during the 1956 Amorgos earthquake. The island of Santorini is also known as Thēra (Θήρα in Greek, aka as Thira). The shot was taken in late October.

This is a COLOR photograph of Hēmerovigli (aka Imerovigli, Ἡμεροβίγλι), the highest settlement or village on Santorini (aka Thēra, Θήρα) Island, Greece, at a 1,181 ft (360 m) altitude. The Orthodox Christian Church of the Resurrection (“Anastasis”) of the Lord is viewed with its blue dome.

 

The architecture of the volcanic island is of course Cycladic yet it has a distinctive style of its own. One enjoys the awe-inspiring beauty of the whitewashed houses atop the sheer cliffs and in proximity to Skaros, the dark and enormous rock formation, on the north of the island’s largest town, Fira (aka Phēra, Φηρά). The shot was taken in late October.

 

This is a B/W photograph of Hēmerovigli (aka Imerovigli, Ἡμεροβίγλι), the highest settlement or village on Santorini (aka Thēra, Θήρα) Island, Greece, at an 1,181 ft (360 m) altitude. The Orthodox Christian Church of the Resurrection (“Anastasis”) of the Lord is viewed with its blue dome.

 

The architecture of the volcanic island is of course Cycladic yet it has a distinctive style of its own. One enjoys the awe-inspiring beauty of the whitewashed houses atop the sheer cliffs and in proximity to Skaros, the dark and enormous rock formation, on the north of the island's largest town, Fira (aka Phēra, Φηρά). The shot was taken in late October.

This is a B/W photograph of Hēmerovigli (aka Imerovigli, Ἡμεροβίγλι), the highest settlement or village on Santorini (aka Thēra, Θήρα) Island, Greece, at a 1,181 ft (360 m) altitude. The Orthodox Christian Church of the Resurrection (“Anastasis”) of the Lord is viewed with its blue dome.

 

The architecture of the volcanic island is of course Cycladic yet it has a distinctive style of its own. One enjoys the awe-inspiring beauty of the whitewashed houses atop the sheer cliffs and in proximity to Skaros, the dark and enormous rock formation, on the north of the island’s largest town, Fira (aka Phēra, Φηρά). The shot was taken in late October.

 

This is a color photograph of Hēmerovigli (aka Imerovigli, Ἡμεροβίγλι), the highest settlement or village on Santorini (aka Thēra, Θήρα) Island, Greece, at an 1,181 ft (360 m) altitude. The Orthodox Christian Church of the Resurrection (“Anastasis”) of the Lord is viewed with its blue dome.

 

The architecture of the volcanic island is of course Cycladic yet it has a distinctive style of its own. One enjoys the awe-inspiring beauty of the whitewashed houses atop the sheer cliffs and in proximity to Skaros, the dark and enormous rock formation, on the north of the island's largest town, Fira (aka Phēra, Φηρά). The shot was taken in late October.

This is a color photograph of the (actively volcanic) islet called Nea Kamenē (aka Nea Kameni in Greek: Νέα Καμένη) as viewed from Fira (Phēra, Φηρά). The islet's area is 35,930 ft² (3.34 km²) and its peak is 417 ft (127 m) high; the islet lies to the West of Santorini (aka Thēra, Θήρα) Island, Greece. Thērasia Island is partly viewed in the background on the right. The smaller and older volcanic islet called Palaea Kamenē lies farther than Nea Kamenē (partly hidden behind the latter). Akrotēri or the southernmost tip of Santorini Isl. is seen on the left.

 

Nea Kamenē was formed by volcanic eruptions in the 1570s. Repeated volcanic activity occurred there again in 1707–1711, in 1866–1870, in 1925–1928, in 1939–1941 and in 1950. Mild volcanic activity has never ceased: the islet has been closely monitored by scientists as an active volcano and is usually daily visited by tourists in the summer.

 

The major volcanic eruption in the wider area probably took place on Thēra Isl. c.1615 BC according to radiocarbon dating; prior to the eruption the ancient island had been called “Strongylē” (Στρογγύλη meaning “Circular or Round one”) as well as “Kallistē” (Καλλίστη meaning “Most Beautiful”).

EXPLORED #264

 

"bristi hote cheye

megher kachhe ashray chailam ,

megh bolle , 'bristi cheo na ,

ekta shishir phonta hoye tolmol karo .'

jyotsna hote cheye

chander kachhe ashroy chailam

chand bolle , 'jyotsna hote cheo na ,

ekta jonaki hoye jwaljwal karo .'

nakskhatra hote cheye

akasher kachhe ashroy chailam

akash bolle , 'noksatra hote cheo na ,

ekta mukto hoye jhalmol karo .'

asimer proti prem chhilo

amar gopon ahonkar .

megh pheralo

chand pheralo

akash pheralo

amar gopon ahonkar bhenge

tookro tookro hoye chhoriye porlo matir booke .

swapner berajal chhinre , cheye dekhi -

ahonkarer tookro goolo matir booke

phool hoye phootechhe.

(-'swapno theke phera ' --subrota dey / /hazar bachhorer mohila kobita boi theke )

 

Dedicated to my friend dento_eyewishflickr who supplied this beautiful poetry

 

Location: Marigold blooming at Ramna Park, Dhaka-Bangladesh

 

NO GRAPHICS PLEASE.

This is a photograph of the iconic three bells of the Greek Catholic church of the Dormition on Santorini Island, Greece. The church is located in the town called Fira (or Phēra: Φηρὰ) and is known for its three bells, photogenic blue dome and breathtaking view of the enormous volcanic caldera. The belfry points at the volcanic islet called “Nea Kaménē”; a smaller, older islet (Palaeá Kaménē) is barely discernible behind it. On the right the Thērasia Island is partly viewed with its witewashed houses built atop. On the left Akrotēri is visible (South tip of Santorini Isl.).

 

The church was built in 1757 and repeatedly needed expansion and refurbishment over the centuries; major restoration took place after severe damage during the 1956 Amorgos earthquake. The island of Santorini is also known as Thēra (Θήρα in Greek, aka as Thira). The shot was taken in late October.

Homebound

  

On Black

 

Explored

This is a COLOR photograph of Hēmerovigli (aka Imerovigli, Ἡμεροβίγλι), the highest settlement or village on Santorini (aka Thēra, Θήρα) Island, Greece, at a 1,181 ft (360 m) altitude. The Orthodox Christian Church of the Resurrection (“Anastasis”) of the Lord is viewed with its blue dome.

 

The architecture of the volcanic island is of course Cycladic yet it has a distinctive style of its own. One enjoys the awe-inspiring beauty of the whitewashed houses atop the sheer cliffs and in proximity to Skaros, the dark and enormous rock formation, on the north of the island’s largest town, Fira (aka Phēra, Φηρά). The shot was taken in late October.

every day you, me & millions of people all around the world return home after finished our works...I just wonders sometimes... thinking about the feeling, specially in Dhaka.. after the office hour the roads become so crowded...buses are full ... every one in a same target.."we've to return Home"

 

This is a B/W photograph of the (actively volcanic) islet called Nea Kamenē (aka Nea Kameni in Greek: Νέα Καμένη) as viewed from Fira (Phēra, Φηρά). The islet's area is 35,930 ft² (3.34 km²) and its peak is 417 ft (127 m) high; the islet lies to the West of Santorini (aka Thēra, Θήρα) Island, Greece. Thērasia Island is partly viewed in the background on the right. The smaller and older volcanic islet called Palaea Kamenē lies farther than Nea Kamenē (partly hidden behind the latter). Akrotēri or the southernmost tip of Santorini Isl. is seen on the left.

 

Nea Kamenē was formed by volcanic eruptions in the 1570s. Repeated volcanic activity occurred there again in 1707–1711, in 1866–1870, in 1925–1928, in 1939–1941 and in 1950. Mild volcanic activity has never ceased: the islet has been closely monitored by scientists as an active volcano and is usually daily visited by tourists in the summer.

 

The major volcanic eruption in the wider area probably took place on Thēra Isl. c.1615 BC according to radiocarbon dating; prior to the eruption the ancient island had been called “Strongylē” (Στρογγύλη meaning “Circular or Round one”) as well as “Kallistē” (Καλλίστη meaning “Most Beautiful”).

Microtek

 

explored !

This is a B/W photograph of Hēmerovigli (aka Imerovigli, Ἡμεροβίγλι), the highest settlement or village on Santorini (aka Thēra, Θήρα) Island, Greece, at a 1,181 ft (360 m) altitude. The Orthodox Christian Church of the Resurrection (“Anastasis”) of the Lord is viewed with its blue dome.

 

The architecture of the volcanic island is of course Cycladic yet it has a distinctive style of its own. One enjoys the awe-inspiring beauty of the whitewashed houses atop the sheer cliffs and in proximity to Skaros, the dark and enormous rock formation, on the north of the island’s largest town, Fira (aka Phēra, Φηρά). The shot was taken in late October.

A҉͈͕͙̞͇̃̀̈́̾N̸̗̂̄ͅN̸͍̮̮͓̤͌̊͒̂A̷͈̙̰͚͛͂ s҈̣̤̞̭̉͐͛̽T̵͙̎̿ͅY҈̟̌͂͂ͅL҈̘̙̈̽E̶͉̤̬̜̔̽̊

FRONTPAGE EXPLORED

 

This one made it to the front page of flickr explore on 11th October, 2008

 

What is marriage? Most common answer would be a union between two souls. But in our Bangladeshi or indo-subcontinent the answer is different.

 

In most common cases, marriage is arranged by the parents. They find bride or grooms, find compatibilities and get them married. Sounds simple, isn’t it? But its not. There are lot of variables to consider, its like putting data into an age old wedding algorithm to get the perfect result.

 

In traditional family, daughter is groomed from her childhood to be the perfect bride that includes caring her looks, attitude, sense of traditional culture and other characteristics to be the perfect wife for her future hubby. An attachment of family tradition is strongly also buried in her personality. On the other hand, guys grow up with the careful watch of their parents to become a successful person in future, a good career, to become a highly demanded groom.

 

Before marriage, having an affair is considered a minus point, a sign of weakness, often becomes a subject of gossip. But people fell in love, sometimes it led to marriage and in most cases it became an affair to forget.

 

Bangladeshi traditional marriage consists of several parts. 1st step is called PAN CHINI .. a traditional agreement between two parents. They discuss wedding date and plans in this date. Usually it happens to the bride’s house.

 

2nd step is GAYE HOLUD( yellowing the body ), it happens separately both the bride and groom’s house. It’s a a celebration of pre wedding ceremony. All the close relatives are invited. They come and shower the bride/groom with the holud (turmeric paste) and decorate bride’s hand with mendi (henna). The turmeric paste is applied by the guests to her face and body. This is said to soften the skin, but also colours her with the distinctive yellow hue that gives its name to this ceremony. The procession traditionally centers on the bride's (younger) female relatives and friends, who traditionally dress in matching clothes. The bride, her attendees, and all the guests traditionally wear red, yellow, orange, or green clothing. The guests then enjoy a feast arranged by the bride's family. Groom doesn’t attend this. The groom's Gaye Holud comes next, and has the same form as the bridal ceremony.

 

3rd step is the Biya(the marriage), its arranged by the bride’s family. On the day, the younger members of the bride's family barricade the entrance to the venue, and demands sort of admission charge from the groom in return for allowing him to enter. This is however done in fun, and is not an integral part of the wedding. There is a bargaining between groom and bride's family members on the amount of money of the admission. There is typically much good-natured pushing and shoving involved. This is called GATE GHORA( guarding the gate).

 

For a Muslim wedding, the bride and groom are seated separately, and a Kazi (authorized person by the govt. to perform the wedding), accompanied by the parents and a Wakil (witness) from each side formally asks the bride for her consent to the union, and then the groom for his.

 

For a Hindu wedding, a priest makes couple chant mantras from the holy texts that formalises the following:

 

* Kanyadaan (giving away of the bride by the father of the bride or a father figure, could be an uncle).

* Saat Phera (The couple walks round the ceremonial fire seven times.)''

 

The actual formalizing of the wedding and the signing of paperworks is now done before the ceremony for convenience. Usually it is carried out on the morning of the wedding and the feast is at night.

 

At this time, for muslim weddings, the amount of the dowry or Mahr is verified, and if all is well, the formal papers are signed, and the couple are seated side by side on a dais. The brides oorna (headcovering) is draped over both, and a mirror placed in front. The groom is then supposed to say something romantic on what is notionally the first time he has laid eyes on his bride.

 

Everybody celebrates the union with a feast. This time the bride leaves for her husband’s house. This is a very emotional step for the bride often ends up with tears.

 

4th and final is the reception, also known as Bou Bhaat (reception) or Walima among the Muslims, is a party given by the groom's family in return for the wedding party. It is generally a much more relaxed affair, with only the second-best wedding outfit being worn.

 

I have shot this picture in the 3rd step, the main wedding ceremony. This is the night the bride leaves her parents and moves into a new life with her husband. i have never seen an ending of this night without the tears of the bride, leaving their beloved family forever is a huge transition moment in any woman’s life.

 

As I was observing the new couple for a picture, she was losing her moments into her thoughts. The process of marriage obviously took a toll on her, a series of steps had to take by both of the families to reach at that night. What was in her mind in that very moment? I would never know as I cant think like a woman, the emotion in her mind was unparallel to my thoughts. A silent thought among thousands of thoughts in a busy eventful night that seemed like a silent night.

 

Now, do you want the answer for marriage in our culture? The answer is, marriage is a union between two families. Nothing more, nothing less.

 

Lens: EF 70-200mm f/2.8L IS USM

Camera: Canon EOS 5D

Location: Officers Club, Dhaka

 

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All contents herein are copyrighted © by Shabbir Ferdous Photography

Except where otherwise noted. Unauthorized reproduction is prohibited.

The wedding ceremony (Bengali: বিবাহ or বিয়ে bibaho/bie) follows the gaye holud ceremonies. As the wedding ceremony is arranged by the bride's family, much of the traditions revolve around embarrassing the groom. The groom, along with his friends and family, traditionally arrive later than the bride's side. As they arrive, the younger members of the bride's family barricade the entrance to the venue, demanding money from the groom in return for allowing him to enter. There is a bargaining between groom and the bride's family members on the amount of money of the admission. There is typically much good-natured pushing and shoving involved. Another custom is for the bride's younger siblings, friends, and cousins to conceal the groom's shoes for money; to get them back the groom must usually pay off the children. Siblings, friends and cousins also plays many practical jokes on the groom.

 

For a Muslim wedding, the bride and groom are seated separately, and a kazi (person authorized by the government to perform the wedding), accompanied by the parents and a witness (Bengali: ওয়াকিল wakil) from each side formally asks the bride for her consent to the union, and then the groom for his.

 

For a Hindu wedding, a priest asks the couple to chant mantras from the holy texts that formalises the following:

 

Kanyadaan (Bengali: কন্যাদান konnadan lit. "giving the bride"): the ceremonial giving away of the bride by the father of the bride

Saat Phera (The couple walks round the ceremonial fire seven times. See Saptapadi.)''

The actual formalizing of the wedding and the signing of paperwork is now done before the ceremony for convenience. Usually it is carried out on the morning of the wedding and the feast is at night.

 

At this time, for Muslim weddings, the amount of the dowry or mahr is verified, and if all is well, the formal papers are signed, and the couple are seated side by side on a dais. The bride's veil (Bengali: ওরনা or ঘোমটা orna/ghomṭa) is draped over both the bride and groom, and a mirror is placed in front of them. The groom is then supposed to say something romantic on what he sees in the mirror—notionally the first time he has laid eyes on his bride. A traditional answer is to say that he has seen the moon. The bride and groom then feed each other sweets, while the bride's family members try to push the groom's face into the food. All the guests then celebrate the union with a feast.

 

In Hindu marriages on the day of the marriage (after wedding ceremony is over), close friends and relatives remain awake for the entire night. This is called the Basor Raat. Generally the day on which wedding is held Basor Raat starts after midnight if the wedding ceremony is over by evening. Most Hindu Bengali marriages happen in the evening. The next day, preferably before noon, the couple make their way from the venue to the groom's home, where a bridal room has been prepared.

For more photos like this one.click MY SITE subirbasak.orgfree.com.....

View On Black and Large.

 

The bengali wedding ceremony (Bengali: বিবাহ or বিয়ে bibaho/bie) follows the gaye holud ceremonies. As the wedding ceremony is arranged by the bride's family, much of the traditions revolve around embarrassing the groom. The groom, along with his friends and family, traditionally arrive later than the bride's side. As they arrive, the younger members of the bride's family barricade the entrance to the venue, demanding money from the groom in return for allowing him to enter. There is a bargaining between groom and the bride's family members on the amount of money of the admission. There is typically much good-natured pushing and shoving involved. Another custom is for the bride's younger siblings, friends, and cousins to conceal the groom's shoes for money; to get them back the groom must usually pay off the children. Siblings, friends and cousins also plays many practical jokes on the groom.

 

For a Muslim wedding, the bride and groom are seated separately, and a kazi (person authorized by the government to perform the wedding), accompanied by the parents and a witness (Bengali: ওয়াকিল wakil) from each side formally asks the bride for her consent to the union, and then the groom for his.

 

For a Hindu wedding, a priest asks the couple to chant mantras from the holy texts that formalises the following:

 

Kanyadaan (Bengali: কন্যাদান konnadan lit. "giving the bride"): the ceremonial giving away of the bride by the father of the bride

Saat Phera (The couple walks round the ceremonial fire seven times. See Saptapadi.)''

The actual formalizing of the wedding and the signing of paperwork is now done before the ceremony for convenience. Usually it is carried out on the morning of the wedding and the feast is at night.

 

At this time, for Muslim weddings, the amount of the dowry or mahr is verified, and if all is well, the formal papers are signed, and the couple are seated side by side on a dais. The bride's veil (Bengali: ওরনা or ঘোমটা orna/ghomṭa) is draped over both the bride and groom, and a mirror is placed in front of them. The groom is then supposed to say something romantic on what he sees in the mirror—notionally the first time he has laid eyes on his bride. A traditional answer is to say that he has seen the moon. The bride and groom then feed each other sweets, while the bride's family members try to push the groom's face into the food. All the guests then celebrate the union with a feast.

 

In Hindu marriages on the day of the marriage (after wedding ceremony is over), close friends and relatives remain awake for the entire night. This is called the Basor Raat. Generally the day on which wedding is held Basor Raat starts after midnight if the wedding ceremony is over by evening. Most Hindu Bengali marriages happen in the evening. The next day, preferably before noon, the couple make their way from the venue to the groom's home, where a bridal room has been prepared.

 

This image has a signed model release.

 

For more photos like this one.click MY SITE subirbasak.orgfree.com.....

 

P.S."Copyright © – Subir Basak.

The reproduction, publication, modification, transmission or exploitation of any work contained herein for any use, personal or commercial, without my prior written permission is strictly prohibited. All rights reserved."

Pheras

 

Ceremonia oficial de la boda.

Durante toda la ceremonia el sacerdote canta mantras en sánscrito a los dioses para bendecir a la pareja.

 

Official wedding ceremony.

During all the ceremony the priest sings mantras in Sanskrit to the gods to bless the couple.

 

Ramnagar, Uttarakhand, India

Pheras

 

Ceremonia oficial de la boda.

Durante toda la ceremonia el sacerdote canta mantras en sánscrito a los dioses para bendecir a la pareja.

 

Official wedding ceremony.

During all the ceremony the priest sings mantras in Sanskrit to the gods to bless the couple.

 

Ramnagar, Uttarakhand, India

Pheras

 

Ceremonia oficial de la boda.

Durante toda la ceremonia el sacerdote canta mantras en sánscrito a los dioses para bendecir a la pareja.

 

Official wedding ceremony.

During all the ceremony the priest sings mantras in Sanskrit to the gods to bless the couple.

 

Ramnagar, Uttarakhand, India

Amit | www.amitshindore.com | 2015

Pheras

 

Ceremonia oficial de la boda.

Durante toda la ceremonia el sacerdote canta mantras en sánscrito a los dioses para bendecir a la pareja.

 

Official wedding ceremony.

During all the ceremony the priest sings mantras in Sanskrit to the gods to bless the couple.

 

Ramnagar, Uttarakhand, India

 

Pheras

 

Ceremonia oficial de la boda.

Durante toda la ceremonia el sacerdote canta mantras en sánscrito a los dioses para bendecir a la pareja.

 

Official wedding ceremony.

During all the ceremony the priest sings mantras in Sanskrit to the gods to bless the couple.

 

Ramnagar, Uttarakhand, India

Inspiration Incredible! Thanks, peeps....(oh and feel free to tag yourself, if you like! I might miss some of you!!!)

 

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Pheras

 

Ceremonia oficial de la boda.

Durante toda la ceremonia el sacerdote canta mantras en sánscrito a los dioses para bendecir a la pareja.

 

Official wedding ceremony.

During all the ceremony the priest sings mantras in Sanskrit to the gods to bless the couple.

 

Ramnagar, Uttarakhand, India

Pheras

 

Ceremonia oficial de la boda.

Durante toda la ceremonia el sacerdote canta mantras en sánscrito a los dioses para bendecir a la pareja.

 

Official wedding ceremony.

During all the ceremony the priest sings mantras in Sanskrit to the gods to bless the couple.

 

Ramnagar, Uttarakhand, India

Pheras

 

Ceremonia oficial de la boda.

Durante toda la ceremonia el sacerdote canta mantras en sánscrito a los dioses para bendecir a la pareja.

 

Official wedding ceremony.

During all the ceremony the priest sings mantras in Sanskrit to the gods to bless the couple.

 

Ramnagar, Uttarakhand, India

 

Pheras

 

Ceremonia oficial de la boda.

Durante toda la ceremonia el sacerdote canta mantras en sánscrito a los dioses para bendecir a la pareja.

 

Official wedding ceremony.

During all the ceremony the priest sings mantras in Sanskrit to the gods to bless the couple.

 

Ramnagar, Uttarakhand, India

 

*Translation

In the wrinkles of that face . . .

the trials and tribulations of centuries . . .

. . . this is a snap-shot of my video "Wedding Ceremony In Rajasthan"

_______________

 

A Hindu wedding is Vivaha or "Kalyanam" or "Madhuve"(Sanskrit: विवाह Kannada:ಮದುವೆ Tamil: கல்யாணம் ) and the wedding ceremony is called vivaah sanskar in North India and Kalyanam or Madhuve in South India. Hindus attach a great deal of importance to marriages. The ceremonies are very colourful, and celebrations may extend for several days. The bride's and groom's home – entrance, doors, wall, floor, roof – are sometimes decorated with colors, balloons, and other decorations.

 

The rituals and process in a Hindu wedding vary widely. Nevertheless, there are a few key rituals common in North Indian Hindu weddings – Kanyadaan, Panigrahana, and Saptapadi, which are respectively, giving away of daughter by the father, voluntarily holding hand near the fire to signify union, and taking seven steps with each step includes a promise to each other before fire. However, these rituals aren't essential part of South Indian Hindu weddings were exchange of garland is main ritual, along with it tying of "Tali" around bride's neck.

 

The North Indian Hindu wedding ceremony at its core is essentially a Vedic yajna ritual. The primary witness of a Hindu marriage is the fire-deity (or the Sacred Fire) Agni, where as in South Indian tradition reciting holy chant with or without Sacred Fire is very common form of ritual, in the presence of family and friends. The ceremony is traditionally conducted entirely, or at least partially in Sanskrit, considered by Hindus as the language of holy ceremonies. The local language of the bride and groom is also used.

 

The pre-wedding and post-wedding rituals and celebrations vary by region, preferences or the resources of the groom, bride and their families. They can range from one day to multi-day events. Pre-wedding ceremonies include engagement (involving vagdana or betrothal and lagna-patra written declaration), and arrival of the groom's party at the bride's residence, often in the form of a formal procession with dancing and music. The post-wedding ceremonies may include Abhishek, Anna Prashashan, Aashirvadah, and Grihapravesa – the welcoming of the bride to her new home. The wedding marks the start of Grihastha (householder) stage of life for the new couple.

 

In India, by law and tradition, no Hindu marriage is binding and complete unless the ritual of seven steps and vows in presence of fire (Saptapadi) is completed by the bride and the groom together. This requirement is under debate.

 

A Hindu wedding is regionally called vivaha (Hindi: विवाह), (Bengali : বিবাহ), (Kannada: ಮದುವೆ (Maduve)), (Telugu: పెళ్లి (pelli), మనువు (manuvu).

 

EIGHT TYPES OF MARRIAGE

Ancient Hindu literature, such as Asvalayana Grhyasutra and Atharvaveda, identify eight forms of marriages. These are:

 

- Brahma marriage – considered the religiously most appropriate marriage, where the father finds an educated man, proposes the marriage of his daughter to him. The groom, bride and families willingly concur with the proposal. The two families and relatives meet, the girl is ceremoniously decorated, the father gifts away his daughter in betrothal, and a vedic marriage ceremony is conducted. This type of wedding is now most prevalent among Hindus in modern India.

- Daiva marriage – in this type of marriage, the father gives away his daughter along with ornaments to a priest as a sacrificial fee. This form of marriage occurred in ancient times when yajna sacrifices were prevalent.

- Arsha marriage – in this type of marriage, the groom gives a cow and a bull to the father of the bride and the father exchanges his daughter in marriage. The groom took a vow to fulfill his obligations to the bride and family life (Grihasthashram).

- Prajapatya marriage – in this type of marriage, a couple agree to get married by exchanging some Sanskrit mantras (vows to each other). This form of marriage was akin to a civil ceremony.

 

The above four types of marriages were considered prashasta marriages (proper, religiously appropriate under Hinduism), since they contains vows from Vedic scriptures, where both bride and groom commit to each other and share responsibilities to their families. The other four were considered aprashasta (inappropriate), since they do not follow any Vedic rituals and vows. Among inappropriate weddings, two acceptable forms of marriages were:

 

- Gandharva marriage – in this type of marriage, the couple simply live together out of love, by mutual consent, consensually consummating their relationship. This marriage is entered into without religious ceremonies, and was akin to the Western concept of Common-law marriage. Kama Sutra, as well as Rishi Kanva – the foster-father of Shakuntala – in the Mahabharata, claimed this kind of marriage to be an ideal one.

- Asura marriage – in this type of marriage, the groom offered a dowry to the father of the bride and the bride, both accepted the dowry out of free will, and he received the bride in exchange. This was akin to marrying off a daughter for money. This marriage was considered inappropriate by Hindu Smriti-writers because greed, not what is best for the girl, can corrupt the selection process.

 

The last two marriages were not only inappropriate, but religiously forbidden (the children, if any, from these forbidden types of consummation were considered legitimate, nevertheless):

 

- Rakshasa marriage – where the groom forcibly abducted the girl against her and her family's will. The word Rakshasa means devil.

- Paishacha marriage – where the man forces himself on a woman when she is insentient, that is drugged or drunken or unconscious.

 

James Lochtefeld finds that the last two forms of marriage were forbidden yet recognized in ancient Hindu societies, not to encourage these acts, but to provide the woman and any children with legal protection in the society.

 

MAIN RITUALS

There is no single standard Hindu marriage ceremony. Regional variations and considerable flexibility in the rituals are prevalent. The variations may be based on family traditions, local traditions, resources of the marrying families, and other factors. Some of the key rituals are performed in slightly different ways in different regions.

 

These are a few key rituals common in a North Indian Hindu wedding ceremony, these practices were recently followed by some upper castes of South India as well. These are:

 

- Kanyadaan – the giving away of daughter by the father

- Panigrahana – a ritual in presence of fire, where the groom takes the bride's hand as a sign of their union

- Saptapadi – is the most important ritual. It is called the seven step ritual, where each step corresponds to a vow groom makes to bride, and a vow the bride makes to groom. The vows are pronounced in Sanskrit in long form, or short quicker form, sometimes also in the language of the groom and bride. In many weddings, Saptapadi is performed near a fire; and after each of the seven oaths to each other, the groom and bride perform the ritual of agnipradakshinam – walk around the fire, with the end of their garments tied together. The groom usually leads the bride in the walk. The fire is a form of yajna – a vedic ritual where fire is the divine witness (to the marriage). After Saptapadi, the couple are considered husband and wife.

 

Traditional Tamil Wedding essentially don't follow Kanyadaan, Panigrahana and Saptapadi rituals. According to P.T. Srinivasa Iyengar, "rite of marriage there is nothing absolutely Aryan, there is no lighting of fire, no circum ambulatory of fire, and no priest to receive dakshina". Many of this Tamil traditions were still prevalent among Nair community of Kerala, and some communities of Tamil Nadu. These tradition of simple marriage still performed in Guruvayur Temple in Kerala.

 

Lara Homan or Fire ritual is observed by Brahmin communities of South India, it is absent in other communities of South India.

 

KANYADAAN

The Kanyadaan ceremony is performed by the father. If the father has died, a guardian of bride's choosing performs this ritual. The father brings the daughter, then takes the bride's hand and places it to the groom's. This marks the beginning of the ceremony of giving away the bride. The groom accepts the bride's hand, while the kama-sukta (hymn to love) is pronounced, in the presence of the father, the bride and the groom. The Kamasukta verse is:

 

Who offered this maiden?, to whom is she offered?

Kama (the god of love) gave her to me, that I may love her

Love is the giver, love is the acceptor

Enter thou, the bride, the ocean of love

 

With love then, I receive thee

May she remain thine, thine own, O god of love

Verily, thou art, prosperity itself

May the heaven bestow thee, may the earth receive thee

 

After this ritual recital, the father asks the groom to not fail the girl in his pursuit of dharma (moral and lawful life), artha (wealth) and kama (love). The groom promises to the bride's father that he shall never fail her in his pursuit of dharma, artha and kama. The groom repeats the promise three times.

 

The groom's promises to bride's father marks the end of the kanyadaan ritual in Hindu wedding.

 

In South Indian weddings, Kanyadaanam is a ceremony where the corner of the bride's sari is tied to a scarf. The scarf is then worn by the groom. Special thread is blessed with religious incantations. The thread is then used to tie the right hands of bride and groom. This is a symbol of new eternal unity.

 

PANIGRAHANA

The ritual of Panigrahana comes after Kanyadana. Sometimes, this ritual is preceded by vivaha-homa rite, wherein a symbolic fire is lit by the groom to mark the start of a new household.

 

Panigrahana is the 'holding the hand' ritual as a symbol of their impending marital union, and the groom announcing his acceptance of responsibility to four deities: Bhaga signifying wealth, Aryama signifying heavens/milky way, Savita signifying radiance/new beginning, and Purandhi signifying wisdom. The groom faces west, while the bride sits in front of him with her face to the east, he holds her hand while the following Rg vedic mantra is recited:

 

I take thy hand in mine, yearning for happiness

I ask thee, to live with me, as thy husband

Till both of us, with age, grow old

 

Know this, as I declare, that the Gods

Bhaga, Aryama, Savita and Purandhi, have bestowed thy person, upon me

that I may fulfill, my Dharmas of the householder, with thee

 

This I am, That art thou

The Sāman I, the Ŗc thou

The Heavens I, the Earth thou

 

In Gujarati Wedding this step is called "Hast-Milap" (literally, meeting of hands). The whole ceremony was timed around an auspicious time ("Mauhurat") for this step and few decades ago, the wedding invitation would even list the time when this event was going to take place.In South Indian Wedding where holding of hands is observed, fire is absent completely, instead water mixed with turmeric powder is poured over the hands to complete the ritual. This depiction is seen in Madurai Meenakshi Temple. Auspicious items like a coconut, betel leaves, and nuts are placed on the hands of the bride. On the bride’s head, a ring made of Darbha of Kusa grass is placed. And over it is placed a yoke. The gold Mangal Sutra or Thali is placed on the aperture of the yoke, and water is poured though the aperture.

 

One of the ancient poem in Tamil describes the actual marriage ceremony as follows “There was a huge heap of rice cooked with pulse (even after many guests had been fed). On the floor of a pandal built on long rows of wooden columns was spread freshly brought sand. House lamps were lighted. The bride and the bridegroom were adorned with flower-garlands. In the beautiful morning of the day of the bent, bright moon, when the stars shed no evil influence, some women carrying pots on the head, others bearing new, broad bowls, handed them one after another while fair elderly dames were making much noise. Mothers of sons, with bellies marked with beauty-spots, wearing beautiful ornaments, poured water on the bride, so that her black hair shone bright with cool petals of flowers and rice-grains (which had been mixed with the water), and at the same time they blessed her, saying ‘do not swerve from the path of chastity, be serviceable in various ways to your husband who loves you and live with him as his wife’. On the night after the marriage ceremony was over, the neighbouring ladies assembled, (dressed the bride in new clothes) and sent her to the arms of her lover, to which she went with trepidation.”

 

South Indian wedding rituals validating element in performance of the marriage is not saptapadi, but the ritual of panigrahana, the seizing of the bride's hand is most obvious. The ritual depicted in dharma texts, but lost its dominant position in North Indian wedding but still part of an important ritual in South India.

 

SAPTAPADI - SHORT FORM

The Saptapadi (Sanskrit for seven steps/feet), is the most important ritual of Vedic Hindu weddings, and represents the legal part of Hindu marriage. Sometimes called Saat Phere (seven rounds), couple conduct seven circuits of the Holy Fire (Agni), which is considered a witness to the vows they make to each other. In some regions, a piece of clothing or sashes worn by the bride and groom are tied together for this ceremony. Elsewhere, the groom holds the bride's right hand in his own right hand. Each circuit of the consecrated fire is led by either the bride or the groom, varying by community and region. Usually, the bride leads the groom in the first circuit. In North India, the first six circuits are led by the bride, and the final one by the groom. In Central India and Suriname, the bride leads the first three or four circuits. With each circuit, the couple makes a specific vow to establish some aspect of a happy relationship and household for each other.

 

In some of the South Indian weddings, especially in the Brahmin communities after each saying a mantra at each of the seven steps, the couple say these words together:

 

"Now let us make a vow together. We shall share love, share the same food, share our strengths, share the same tastes. We shall be of one mind, we shall observe the vows together. I shall be the Samaveda, you the Rigveda, I shall be the Upper World, you the Earth; I shall be the Sukhilam, you the Holder – together we shall live and beget children, and other riches; come thou, O beautiful girl!"

 

In North Indian weddings, the bride and the groom say the following words after completing the seven steps:

 

"We have taken the Seven Steps. You have become mine forever. Yes, we have become partners. I have become yours. Hereafter, I cannot live without you. Do not live without me. Let us share the joys. We are word and meaning, united. You are thought and I am sound. May the night be honey-sweet for us. May the morning be honey-sweet for us. May the earth be honey-sweet for us. May the heavens be honey-sweet for us. May the plants be honey-sweet for us. May the sun be all honey for us. May the cows yield us honey-sweet milk. As the heavens are stable, as the earth is stable, as the mountains are stable, as the whole universe is stable, so may our union be permanently settled."

 

SAPTAPADI - LONG FORM

The long form of the key Hindu wedding ritual, Saptapadi, starts with preface announced by the priest, and thereafter followed by a series of vows the groom and bride make to each other. They are as follows:

 

Priest's preface: The world of men and women, united in the bond of marriage by Saptapadi, to further promote the joy of life, together listen with triumph.

 

Step 1 - Groom's vow: O!, you who feeds life-sustaining food, nourish my visitors, friends, parents and offsprings with food and drinks. O! beautiful lady, I, as a form of Vishnu, take this first step with you for food.

Step 1 - Bride's vow: Yes, whatever food you earn with hard work, I will safeguard it, prepare it to nourish you. I promise to respect your wishes, and nourish your friends and family as well.

Step 2 - Groom's vow: O!, thoughtful and beautiful lady, with a well managed home, with purity of behavior and thought, you will enable us to be strong, energetic and happy. O! beautiful lady, I, as Vishnu, take this second step with you for the strength of body, character and being.

Step 2 - Bride's vow: Yes, I will manage the home according to my ability and reason. Together, I promise, to keep a home that is healthy, strength and energy giving.

Step 3 - Groom's vow: O!, skillful and beautiful lady, I promise to devote myself to earning a livelihood by fair means, to discuss, and let you manage and preserve our wealth. O! dear lady, I, as Vishnu form, cover this third step with you to thus prosper in our wealth.

Step 3 - Bride's vow: Yes, I join you in managing our income and expenses. I promise to seek your consent, as I manage our wealth, fairly earned, so it grows and sustains our family.

Step 4 - Groom's vow: O!, dear lady, I promise to trust your decisions about the household and your choices; I promise to dedicate myself to help our community prosper, the matters outside the house. This shall bring us respect. O! my lady, I, as Vishnu, take this fourth step with you to participate in our world.

Step 4 - Bride's vow: Yes, I promise to strive to make the best home for us, anticipate and provide necessary things for your worldly life, and for the happiness of our family.

Step 5 - Groom's vow: O!, lady of skill and pure thoughts, I promise to consult with you and engage you in the keep of our cows, our agriculture and our source of income; I promise to contribute to our country. It shall win us future. O! my skilled lady, I, as Vishnu form, take this fifth step with you to together grow our farms and cattle.

Step 5 - Bride's vow: Yes, I promise to participate and protect the cattle, our agriculture and business. They are a source of yoghurt, milk, ghee and income, all useful for our family, necessary for our happiness.

Step 6 - Groom's vow: O!, lovely lady, I seek you and only you, to love, to have children, to raise a family, to experience all the seasons of life. O! my lovely lady, I, as Vishnu, take this sixth step with you to experience every season of life.

Step 6 - Bride's vow: Feeling one with you, with your consent, I will be the means of your enjoyment of all the senses. Through life's seasons, I will cherish you in my heart. I will worship you and seek to complete you.

Step 7 - Groom's vow: O friends!, allow us to cover the seventh step together, this promise, our Saptapad-friendship. Please be my constant wife.

Step 7 - Bride's vow: Yes, today, I gained you, I secured the highest kind of friendship with you. I will remember the vows we just took and adore you forever sincerely with all my heart.

 

After the seventh step, the two become husband and wife.

 

SAPTAPADI - ABSENT

In South India, Section 7-A (inserted by Tamil Nadu government in 1968) of Hindu Marriage Act provides for a particular kind of marriage – Suyamariyathai marriages – among two Hindus. Which meant a marriage without a Brahmin priest and Saptapadi, the couple going around a fire seven times is not needed. Madras High Court said while upholding an amendment made 47 years ago by the Tamil Nadu government. In South India, groom leads the bride around the sanctum sanctorum or holy trees instead of holy fire.

 

ADDITIONAL RITUALS

Many Hindu weddings start with the Milne (meeting) and Swagatam (welcome) ceremony. This ritual is where the Baraat (groom's procession party) arrives at the bride's home or the location where the bride is and marriage will be celebrated. The Baraat typically includes dancing and joyous members of groom's family, relatives and friends. On their arrival, there is a ritual where key persons from the groom's side and bride's side are introduced to each other. The introduction is typically followed by Jai mala (garland exchange between bride and groom) and a reception that serves food and drinks.

 

Many other rituals and ceremonies are sometimes found in Hindu weddings, such as madhuparka, vivaha-homa, agni-parinayana, asmarohana, laja homa, abhishek, anna-prashashan, and aashir-vadah. All these ceremonies are done at the wedding location, typically at or near the bride's home. These additional rituals include the participation of the brothers, or sisters, or maternal/paternal relatives, guardians or friends of the bride.

 

In some parts of India, such as Gujarat and northern India, a laja homa ritual called mangal pherā is performed where the couple make four circles around holy fire. It follows hasta milap (meeting of hands of the couple), but precedes Saptpadi. The first three circles is led by the groom, and it represents three of four goals of life considered important in Hindu life – Dharma, Artha, Kama. The fourth circle is led by bride and it represents the fourth goal of life – Moksha. After Saptapadi, as hymns are being recited, the groom performs māņg sindoor ritual where a saffron or red color powder is marked into the parting of the wife's hair. Instead of circling the fire and other steps, the rituals and ceremonies may be performed symbolically, such as stepping on small heaps of rice or throwing grains into the fire.

 

Some rituals involve rice or other grains, seeds and pastes. In these ceremonies, rice is thrown at the bride, groom or they kick a container containing the grain. Rituals include darshan, where the newly married couple are met, blessed and greeted by family and friends of the bride and groom.

 

After the wedding is complete, the bride leaves for groom's home, where Hindu family members of the groom welcome the newly wedded couple in a ritual known as Grihapravesa (home coming/entry). This ceremony typically requires participation of the mother, father, brothers, and sisters, or other guardians of the groom.

 

Most common on North India, Aeke Beki is also an interesting tradition It is a wedding customary game played by bride and groom on the wedding day. This involves finding a ring and coins from a dish filled with a mixture of milk, water and Sindoor. Bride and groom sit in front of each other with the dish in the centre and there are seven goes to fetch ring or coins, whoever fishes out the most items wins.

 

Ancient literature suggests the Hindu couple spent time with each other, but delayed the consummation for at least three nights following the wedding. This rite, known as chaturthikarma – literally, "the rite performed on the fourth day of marriage" – has been claimed by some scholars as a possible basis for the validity of a marriage. Other scholars suggest Saptapadi and regionally customary wedding rituals, not consummation, defines legal validity of a Hindu marriage. The Hindu Marriage Act of 1955, Article 7, is consistent with the latter. Chaturthikarma is not a common practice in Hindu communities.

 

In modern Hindu families, the couple proceed to honeymoon after Grihapravesa.

 

RITUALS IN NEPAL

In the Hindu culture of Nepal, marriage rituals are done by the Chhetri in a sixteen step process that centers on the household. The household is important during the marriage ritual because it is the center of the concept of mandala; the Chhetri's homes are considered to be domestic mandalas and so have roles as householders. The act of marriage brings men and women into the householder role. Marriage is the most important rite of passage for the Chhetris and is one of the most serious. Women move from their houses to the home of the groom after marriage. The ceremony is done in a precise and careful manner as to not bring bad luck to the families of the bride and groom; certain traditions, for example no one seeing the face of the bride until the end, are followed in order to ensure future prosperity. Prior to the marriage ceremony, there is no kinship between families of the bride and groom and the bride must be a virgin. The marriage ceremony consists of a series of rites that are performed over a two day period between the houses of the bride and the groom. Within each home the enclosed area in the courtyard (jagya) and the kitchen are used the most; the jagya and the kitchen are considered the most important parts of the domestic mandala structure because it is where rice (an important part of the Chhetri's culture) is prepared and consumed. At the end of the ceremony is the establishment of the role of the wife and husband in the husband's home.

 

The first step in the marriage ceremony is called Purbanga. In the kitchen of their homes, the bride and the groom worship the seven Mother Goddesses as so to pay respect to their ancestors and ask for peace. In the second, third, and fourth step, the groom is then blessed by his mother and is taken outside to his jagya where his father and procession (janti) carry him and bring gifts for the bride to her house in a ceremony called dulähä anmäune. In the fifth step as the groom waits before the house of the bride, gifts of clothes and food are placed around the jagya; the father of the bride then places red paste on the groom's forehead indicating that he is no longer an outsider to his family. The sixth step is the performance of the Barani or welcoming for the groom and his janti as they enter the jagya. The father purifies the body of the groom using panchämrit (nectar from five pure liquids). A small feast is then held for the groom as the next steps in the marriage continue.

 

After the small feast, the marriage process for the bride begins. The seventh step takes place in the kitchen of the bride where the process of kanya dan starts; the bride's parents give their daughter in marriage to her groom thereby allowing the bride to be a part of the groom's lineage and making the father's lineage secondary. After they wash their feet they dress in red and, in the eighth step, sit beside in each other in the jagya. They perform post-marriage rites as they make sacrificial offerings to the fire in the center of the jagya. During these rites the bride and groom perform tasks such as placing red powder in the hair of the bride and the bride eats leftover food of the groom and at the end the now husband gives his wife a personal name for which she is to be called by.

 

After the post-marriage ceremony, the married couple being to leave the bride's home. In the ninth step, the husband and wife return to the kitchen of the wife and worship their ancestors and the seven Mother Goddesses. In the tenth, eleventh, and twelfth step, the couple leave the wife's house as she is given a garland from her parents; the wife and husband enter the jagya and are then escorted out riding on palanquins as they return to their permanent home of the husband. The thirteenth step beings once they enter the jagya of the groom and his virgin sisters welcome the wife in a ceremony called arti syäl. They unveil the bride and adorn her with flower garlands and sprinkle puffed rice on her (a sign of prosperity). The fourteenth step is completed once the bride promises gifts to the sisters; she then moves on the fifteenth step where she steps on piles of rice in a path toward the kitchen. The final step is a series of rites, the first of which is the bride worshiping the ancestors and deities of the husband; she then demonstrates her skills in handling rice to the husband's mother and sisters and then they entwine her hair. Finally, the mother unveils the bride again in front of the husband and in a ceremony called khutta dhog, the bride places the foot of the mother on her forehead thereby ending the marriage ceremony.

 

WEDDING AND MARRIED LIFE IN HINDUISM

While there are many rituals in Hinduism, such as those at birth and passing away of loved ones, the Hindu wedding is the most important and extensive personal ritual an adult Hindu undertakes in his or her life. Typical Hindu families spend significant effort and financial resources to prepare and celebrate weddings.

 

ECONOMICS

In 2008, Indian weddings market was estimated to be $31 billion a year. Various sources estimate India celebrates about 10 million weddings per year, and over 80% of these are Hindu weddings. The average expenditures exceed US$3,000 per wedding. Another $30 billion per year is spent on jewelry in India, with jewelry for weddings being the predominant market. In a nation with per capita annual income of $1,500, weddings are a major financial commitment for the typical Hindu family.

 

LAW

In India, where most Hindus live, the laws relating to marriage differ by religion. According to the Hindu Marriage Act of 1955, passed by the Parliament of India, for all legal purposes, all Hindus of any caste, creed or sect, Sikh, Buddhists and Jains are deemed Hindus and can intermarry. By the Special Marriage Act, 1954, a Hindu can marry a person who is not Hindu, employing any ceremony, provided specified legal conditions are fulfilled. By Section 7 of Hindu Marriage Act, and tradition, no Hindu marriage is binding and complete before the seventh step of the Saptapadi ritual in presence of fire, by the bride and the groom together. In some cases, such as South Indian Hindu marriages, this is not required.

 

MARRIED LIFE

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.

 

WIKIPEDIA

. . . and in those facial wrinkles the tale of centuries

 

And thereby hangs a tale . . .hdr cinerama version

 

Had 43 faves as on 6th October 2013 when suddenly all faves went back to zero - just like that :o(

Pheras

 

Ceremonia oficial de la boda.

Durante toda la ceremonia el sacerdote canta mantras en sánscrito a los dioses para bendecir a la pareja.

 

Official wedding ceremony.

During all the ceremony the priest sings mantras in Sanskrit to the gods to bless the couple.

 

Ramnagar, Uttarakhand, India

Pheras

 

Ceremonia oficial de la boda.

Durante toda la ceremonia el sacerdote canta mantras en sánscrito a los dioses para bendecir a la pareja.

 

Official wedding ceremony.

During all the ceremony the priest sings mantras in Sanskrit to the gods to bless the couple.

 

Ramnagar, Uttarakhand, India

Pheras

 

Ceremonia oficial de la boda.

Durante toda la ceremonia el sacerdote canta mantras en sánscrito a los dioses para bendecir a la pareja.

 

Official wedding ceremony.

During all the ceremony the priest sings mantras in Sanskrit to the gods to bless the couple.

 

Ramnagar, Uttarakhand, India

Pheras

 

Entonces, la pareja da 7 vueltas alrededor del fuego sagrado, conocidas como los 7 pheras o los votos sagrados. Cada vuelta tiene un significado: alimento, fuerza, prosperidad, familia, unión, salud y sabiduría.

Ahora, ya están oficialmente casados y la familia bendice a la pareja.

Es ahora cuando la novia puede llevar el sindoor (la marca en la frente/pelo que indica que es una mujer casada) y es el novio quien se lo pone por primera vez.

 

Then, the couple circles the sacred fire 7 times known as the 7 pheras or as sacred bows. Each time has a meaning: nourishment, strength, prosperity, family, togetherness, health and wisdom.

Now, they are officially married and the family blesses the couple.

It is now that the bride can wear the sindoor (the mark in the forehead/hair that shows that she is a married woman) and it is the groom who puts it to her for the first time.

 

Ramnagar, Uttarakhand, India

Pheras

 

Ceremonia oficial de la boda.

Durante toda la ceremonia el sacerdote canta mantras en sánscrito a los dioses para bendecir a la pareja.

 

Official wedding ceremony.

During all the ceremony the priest sings mantras in Sanskrit to the gods to bless the couple.

 

Ramnagar, Uttarakhand, India

 

A small Phoenix, Pheras are born when Phoelarchs - humanoid Phoenixes - perish.

Pheras

 

Ceremonia oficial de la boda.

Durante toda la ceremonia el sacerdote canta mantras en sánscrito a los dioses para bendecir a la pareja.

 

Official wedding ceremony.

During all the ceremony the priest sings mantras in Sanskrit to the gods to bless the couple.

 

Ramnagar, Uttarakhand, India

Royal Shehnai has special significance in most Indian marriages during Grah - Pravesh, Welcome of Guest, Wedding Ocassion, Phere, Vidai, Pheras, Sagai, Engagement, Ring Ceromony, Wedding Reception, Bride Welcome when Shehnai music is played in the background it creates an amazing atmosphere.