Rangoli-A tradition of devotion

Diwali always comes with a new message of hope and gaiety.

It also brings with it an opportunity to introspect on what it means to lead a life of Dharma. This word is often found incorrectly translated as religion. It has many other meanings with subtle differences, but ‘religion’ is not one of them.

Dharma refers to our human duty or discerned responsibility, inspired by and dedicated to the Universal Consciousness that unifies us all. That consciousness is our source and our destination. It is one where all our differences arise and dissolve. It is the One that powers the Sun, as also our mind-body-intellect.

From this Divine consciousness which transcends all fractured identities, arises our dharma, our human duty to help create joy and happiness for every one. We celebrate the victory of good over evil, of light over darkness, of knowledge over ignorance, but this battle is truly a perpetual one, within ourselves, that we must win each year, each day, each moment of our lives.

Wish everyone a joyous victory! Shubh Deepawali.

There’s more to Hindu marriage ceremonies than meets the eye. Symbolism abounds. Each ceremony is rooted in a deep philosophical paradigm. Awareness of it lends richness to the rituals and eliminates misinterpretations. To understand, one must begin with the Vedic view of creation and human life.

Paradigm Informing Hindu Marriages:

The entire physical universe has a single source – One God if you like! We all are born of, live in, and ultimately dissolve back into that source., similar to waves on an ocean. The vast ocean is their source, they exist on that substratum, and dissolve back some finite time later, becoming one with it. It’s as if that single source acquires a universe of wave-like forms which are only distinct from each other in their shape, their trajectories but not in essence.  They all exist only in reference to an ocean. In that sense we all are also various incarnate forms of One source, One energy, One Conscious Reality that we call God.

If this is new to you, don’t expect to be convinced of this paradigm. That is not the goal of this piece. It is merely to inform that such a perspective exists and it informs the traditional Hindu wedding rituals.

 

Another paradigm that matters is the Hindu view of God as a Divine Couple – a part of one inseparable whole, two aspects of one Divinity, e.g. Radhe-Krishna, Sita-Ram, Shiv-Parvati, or Vishnu-Mahalaxmi . Vishnu ji & Mahalaxmi ji  are the preserver of the universal order while it lives. To a faithful Hindu devotee their divinity is also reflected in human marriage relationships.

 

 

So how does this affect how two people are married? This view of human relationships being mere reflections of divinity is reflected in Bride and Groom being considered as God-incarnates. The bride represents Devi MahaLaxmi in all Her splendor and beauty.  The groom represents Bhagwan Vishnu in all His glory. That conception, which sees God’s presence in a multitude of forms, readily enables such a view. A Hindu wedding is then merely a re-enactment, here on earth, of the eternal union of the two Divine beloveds.

This considered divinity of the bride & groom, and their consequential Oneness is the backdrop of the wedding. None can be second to the other; they are the two sides of a single coin. In practice the wedding serves as a reminder to the couple of their eternal bond, their complimentary nature and their essential unity despite manifest differences. This paradigm has been coded into practice by ancestors, but the Hindu society has lost awareness of its existence.

 

 

 

 

The Wedding Story Board:

(a) Dwarachar: The groom arrives at his fiancé’s door to marry her. The bride’s family and friends welcome him with Aarti. This ceremony is based on another element of Indian cultural ethos – atithi satkar, offering a guest to the same soulful welcome that one would offer should God ever show up at the door. This ceremony affords the groom a red-carpet welcome as Vishnu ji visiting Mahalaxmi  ji’s home.

(b) Jaimaal: An exchange of garlands when the bride and groom come face to face for the first time prior to the wedding ceremony, reaffirms mutual acceptance of each other by bride and groom.

 

(c) Pad Poojan: As part of the wedding rituals you might find bride’s father – the host – washing the groom’s feet. Some people disavow this tradition as disrespectful to the bride’s family. Yet, when one views it in the light of  atithi satkar, when the atithi is Bhagwan Vishnu Himself, this objection seems irrelevant. The son-in-law does not gain any leverage over the father-in-law just because of this ceremony. The father-in-law remains a father figure who is worthy of due regard as an elder and as a parent.   

(d) Kanyadaan: a ceremonial transfer of bride’s hand to the groom’s, has been labeled as regressive by some. For the current discussion, suffice it to say that this ceremony is a symbolic reunification of the two beloveds by the bride’s family, not a donation or gift. A more detailed treatment of this custom is available here. Lazy, uninformed perspectives lead to erroneous interpretations. The paradigm matters.

Unfortunately, this ceremony is sometimes conflated with various other negative socio-cultural aspects of many Hindu marriages. In particular, it stands as a symbol of a power imbalance between bride’s and groom’s families that has become embedded in other associated customs. Some, like demanding dowry, have been legally addressed but may still be found in practice. It is important to recognize that this imbalance has no sanction in Hindu philosophical paradigm. These need to be, and should be, excised while preserving the reverence for our benevolent traditions. Fortunately, it is also not difficult to find marriages today that exemplify the practice of customary rituals sans the baggage of corrupt social practices.

Conclusion:

It is not a goal of this piece to explain all the marriage rituals in light of the mentioned Hindu philosophical paradigm. It is to illustrate that a Hindu marriage invokes divinity in human beings to bind two people in a union that is fundamentally equal and complimentary. It is a beautiful way to lend strength to human relationships. It is empowering for women and men alike. Some key rituals are designed to put into practice the best of Hindu dharma. That’s how it must remain.

 

The Hindu marriage ritual of Kanyadaan was portrayed in a recent garment ad as regressive and rooted in patriarchy. In a previous article we addressed the root of this debate – mis-translation of word meaning and misinterpretation of its symbolism. Next we look closer at what bothers some women. What is wrong with Kanyadaan? What does need change?

Without being facetious, being born is patriarchy. A little biology only to clarify the point. The father’s chromosome determines the sex of the child. A Y-chromosome from the father conceives a male child. On the other hand, an X-chromosome from the father gives birth to a female child. The mother can only contribute an X-chromosome, one of two needed for conception.

Do we resent this inequality? No. We celebrate the differences. We recognize how essential and complimentary this difference, this patriarchy, is to creation & sustenance of life itself.

Patriarchy, by itself, cannot be the issue with Kanyadaan.

Clearly, it is just a label! But the label betrays a sense of resentment, misplaced as it is, at the unfortunate reality of an imbalance in male-female power-structures within the society. This imbalance continues to find patronage in a variety of ways: distinct rules of behavior, social limits to engagement in society, (e.g. education, economic pursuits etc), ineligibility for certain roles and functions, society’s attitudes towards sexual violence. These are matters of daily import for us all, especially for those who bear the brunt. These need correction and urgently.

Sadly, these develop in all societies, and India is no exception. However, the realities of female experience today must be seen as a social distortion, not a product of the Universalist worldview of Hindu thought, to help us reach meaningful solutions.

Ardh-Nareeshwar: Equal & Complimentary Embodiment of Male & Female Energies

Hindu philosophical paradigm considers female energy as an equal and complimentary part of the male energy in one whole – a la Ardh-Nareeshwar. It dares to imagine God in male-female pairs – Radha Krishna, Sita Ram, Uma-Mahesh etc. It is the only religion that recognizes a female aspect of God – Shakti. Can such a philosophy really be the source of any demeaning tradition that treats women as inferior or subservient? Hardly so!

Ritual helps encapsulate such enlightened philosophy into practice, and helps pass it down the generations. It is imperative to decode it accurately so we do not loose the wisdom they contain. We must look for causes of power imbalance between sexes outside of Kanyadaan, if we are to find meaningful solutions.

Kanyadaan is based on love… dismissing it as Hindu ‘patriarchy’ is inappropriate. But it is also true that many girls feel hurt; it’s a reality to be acknowledged with empathy. While respecting our rituals for their real meaning and message, the sense of hurt that many women feel deserve our consideration.

Today, hearing loosely-worded statements like “she’s not your daughter anymore” or “you’re giving her away to the groom” can be hurtful. In the old days when transport from one village to another was difficult or non-existent, it


may have been the reality of marriage for the woman and her family. In that circumstance these words may have even helped the girl’s parents to let her go, and for the girl to accept the finality of the change.

Any premise that the girl, while joining another family, must cut all connection with parents or family is not supported by tradition. Shortly after marriage traditionally the girl would return to her parental home for a visit with her family. So statements made in this vein are distortions of the original.

There is room for improvement on what is said, how it is said and, most importantly, in educating ourselves about the source, symbolism and purpose of Kanyadaan. For that, read ‘Kanyadaan is Kanyamaan

Outfits like Maanyavar do not care about our traditions. They know their customers well. Their recent ad, featuring Ms Alia Bhatt, which interprets Kanyadaan as a regressive custom treating women as objects of donation, is not a mere aberration.  At an earlier wedding, a pundit ji derided the custom with impunity and called for its elimination. A few hands applauded while others listened in silence. I sat flabbergasted!

The ad deserves credit for an emotionally seductive message, delivered with finesse, that Kanyadaan is regressive. Millions of unsuspecting Hindus with a deeper & very different understanding of the tradition are turned into villains and victims at once! They are labeled and ridiculed as patriarchic and regressive.

How could those protesting the ad justify the ‘patriarchy & insult’ this ritual promotes for females? Is Kanyadaan a regressive custom?

Ill-considered modern interpretations, devoid of any cultural/religious context, feelings or meaning, underlie the misplaced feeling. Hindu view that postulates both male & female energies as equal halves and complimentary parts of the whole is ignored, just as the symbolism and purpose of the ritual are.

For perspective, Bollywood can claim credit for turning women into objects of pleasure. The star icons peddling these messages of ‘respect for women’ are the foremost in disrobing women of their respect. And the uninformed activists, with misplaced pride, will accept all of that as ‘modern’.

Now back to the point….

 

What is a Daan?

Examine ‘bali-daan – a soldier giving up his most precious ‘property’ – his life. Does he merely ‘donate’ a ‘possession’?  Any such degeneration of meaning is an outcome of irreverence. Further, would you view this act as something he must do in exchange for what he’s paid – a transaction? No, the word carries sanctity – it’s an act of sacrifice, dedication, samarpan, not just a materialistic exchange of goods.  ‘Daan’ can be used in multiple ways; the context and the emotion impart it meaning and dignity.  

 

What is KanyaDaan?

Kanyadaan is a ritual performed by parents, and sometimes by the father, during a Hindu wedding. It entails placing their daughter’s hand in the groom’s for marriage. The ritual resembles ‘giving away’ of the bride by her father in a Christian marriage.  Some interpret this act of love as insulting and patriarchic because it is perceived as a  giving away of  ‘property’; parents are seen to ‘own’ their daughter. This is merely a matter of perspective.

 

Message & Symbolism

To begin to understand, ask the parent’s perspective as they place their daughter’s hand in groom’s. Think of the emotion they endure as they entrust the safety, honor and happiness of their daughter to another man and family. Imagine the tears of joy and pain in their eyes. It is this emotion that defines it – an act of offering, gifting away a piece of their heart, not a possession. This ritual prepares a father and the mother, to accept the eventual separation of their daughter from them.

Simultaneously, it carries a message to the groom: ‘her parents, while offering their daughter’s hand in marriage, do so with the desire and hope that you will offer her the same love and care that they have invested in her upbringing.’

Change your perspective and you see the poignancy of that moment – a moment of letting go.

 

Spiritual Underpinning:

This tradition, and the entire Hindu marriage, rests on a deeper spiritual meaning and purpose.

Hinduism considers marriage as an earthly re-enactment of the eternal Divine relationship between Bhagwan Vishnu and Mata Lakshmi. The groom is welcomed as such. The bride’s parents entrust and reunite Her beloved with Her through Kanyadaan.

The ritual is a reminder to treat this spiritual union with respect in which none is lesser than the other, and the two are equal parts of a Divine whole. Respect for women is an intrinsic outcome of the Hindu worldview.

This religious imagery is not arbitrary… it ties into the larger Hindu vision of creation, and specifically humans, as inherently divine. Importantly, there’s a sense of reverence in this act. See it in that light, and all negativity disappears.

What one does not possess or own, one cannot donate. This is true of both children and wealth in a Hindu view. Parents are but guardians on earth. These lines from Khalil Jibran express this beautifully

They come through you but not from you
And though they are with you yet they belong not to you”

This paradigm does not support ‘ownership’, nor a materialistic ‘donation’ or ‘gifting’ of a bride. Kanyadaan is a respectful ceremony intended to lovingly give up ‘guardianship’.  Modern templates and vocabulary are woefully inadequate to comprehend this worldview and must be discarded.

 

In the End

Kanyadaan does not belong on the totem-pole of social evils.  Hindus are good about recognizing what truly matters, e.g. sati-pratha, child-marriage, animal sacrifices etc and removing them from our midst.

Tens of millions of women who have gone through kanyadaan feel no ignominy. A particularly poignant testimony came from a friend in a social media conversation:

“it is a very emotional post to me and writing with tears…true reflection of a father…Can’t forget that drop of tear that fell from my father’s eyes on the day of my departure (विदाई) from their house, my departure from country and then his departure…I grabbed all those tears and they come out when I remember him that’s the best gift I have as a daughter!”

What needs change is not the ritual but the willingness to seek a deeper understanding & expression of its true significance and symbolism.

Do not demean yourselves with ill considered modern reinventions. Learn your religion. You will discover a very different and uplifting worldview than you might imagine.

Yes it is the 21st century, and these ideas are even more relevant today than ever before. They are perennially progressive.