I bind your mind and heart.”

oà prajäpatiù viñëu åñiù

anuñöup chandaù

çré viñëuù devatä

çré viñëu-vaiñëava-sevana-karmasu dampatyoù hådayaikya-präthane viniyogaù

yad etad hådayaà tava

tad astu hådayaà mama

tad idaà hådayaà mama

tad astu hådayaà tava

“What is your heart, let that be my heart. What is my heart, let that be yours.”

oà prajäpatiù viñëu åñiù

dvipäjjagaté chandaù

çré hariù devatä

annasutoi viniyogaù

oà annaà präëasya paìktià çaù

tena badhnämi tvä (wife’s name) asau

“This is nourishment for the five airs of life. By this I bind you, ........devé (wife’s name).”

The groom should eat, then the bride should eat the remnants. For three nights the wife should take mahäprasädam only and maintain brahmacärya, sleeping on the ground, (not on a bed).

· Yänärohaëa (mounting the vehicle):

On the fourth morning after the wedding, the husband should lead the wife to a vehicle saying:

oà prajäpatiù viñëu åñiù

triñöup chandaù

çré viñëuù devatä

yänärohaëe viniyogaù

oà su kiàçukaà çälmalià viçvarüpaà suvarëa-varëaà sukåtaà sucakraà

äroha sürye amåtasya näbhià syonaà patye vahatuà kåëuñva

“Oh effulgent woman, mount this golden well-made carriage, with fine wheels, containing the whole universe, the source of immortality, bright as the sun. Make it carry you to your husband’s house.”

At the crossing of four roads, while travelling he should say:

oà prajäpatiù viñëu åñiù

anuñöup chandaù

çré viñëuù devatä

catuñpathädyä-mantraëe viniyogaù

oà mä vidan paripanthino yäsédanti dampaté sugebhir dürgamatétamp-adräntu

rätayaù

“May those that oppose the couple not succeed. May we pass the hard journey pleasantly. May the foes melt away.”

Stepping from the vehicle the groom should sing the Vämadevya Gänam.

He should lead the bride into his house. Some married women with children should seat the bride comfortably and the groom will say:

oà prajäpatiù viñëu åñiù

anuñöup chandaù

çré viñëuù devatä

äsano-paveçane viniyogaù

oà iha gävaù prajäyadhvam ihäçvä iha puruñaù

Iho premna samarcito çré väsudevo viräjatäm

“Here may the cows, the horses and the men multiply with offspring. Here may Viñëu, worshipped with love, remain glorious.”

· Dhåti Homa:

Entering his house, the groom should perform Kuçandikä rites, establishing the fire named “dhåti”, perform silent homa with ghee-soaked wood, and then Vyasta Samasta Mahävyähåti Homa.

He will then offer eight oblations of ghee saying:

oà prajäpatiù viñëu åñiù

båhaté chandaù

çré viñëuù devatä

dhåti home viniyogaù

oà iha dhåtiù svähä

“May constancy reign in this house”

oà iha svadhåtiù svähä

“May self control reign in this house.”

oà iha ratiù svähä

“May there be delight here.”

oà iha ramasva svähä

“Please enjoy this house.”

oà mayi dhåtiù svähä

“May constancy reign within me.”

oà mayi svadhåtiù svähä

“May self control prevail within me.”

oà mayi ramaù svähä

“May there be delight for me. “

oà mayi ramasva svähä

“May you find pleasure in me.”

He should perform Vyasta Samasta Mahävyähåti Homa, and offer ghee-soaked wood into the fire silently.

The bride should give salutations to his family, stating her father’s gotra:

(father’s gotra) gotrasya çré (her own name) ahaà bho bhavataù abhivädaye

“I, named......, of........gotra, pay my respects to you.”

He should perform Ñäöyäyana Homa, recite the Vämadevya Gäëam prayers, perform the other rites of Udicya Karma and give gifts to the priests and Vaiñëavas.

· Caturthé Homa:

After the Dhåti Homa, on the fourth day after the marriage, the husband should perform Kuçandikä rites and call the fire named “Çikhi” After silently offering ghee soaked wood into the fire and performing Vyasta Samasta Mahävyahrti Homa the husband should place his wife on his right side and place a pot of water mixed with tulasé, candana, flowers and kuça on the South side of the fire. The husband should offer twenty oblations of ghee into the fire with the following mantras (as präyaçcitta to remove any elements in his wife that oppose faith in Lord Viñëu).

After each oblation the remaining drops of ghee in the sruva should be put in the waterpot.

oà prajäpatiù viñëu åñiù

gäyatré chandaù

çré kåñëo devatä

cathurthé home viniyogaù

oà kåñëa präyaçcitte tvaà jévänäà präyaçcittir asi-

däsastvä näthakäma upadhävämi yäsyä avaiñëavé lakñmés täm asyä apajahi

svähä - idam kåñëäya idam na mama

“O Kåñëa, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the misfortune of non-vaiñëavic tendencies in her.”

oà prajäpatiù viñëu åñiù

gäyatré chandaù

çré keçavo devatä

cathurthé home viniyogaù

oà keçava präyaçcitte tvaà jévänäà präyaçcittir asi-

däsastvä näthakäma upadhävämi yäsyä avaiñëavé lakñmés täm asyä apajahi

svähä - idam keçaväya idam na mama

“O Keçava, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the misfortune of non-vaiñëavic tendencies in her.”

oà prajäpatiù viñëu åñiù

gäyatré chandaù

çré govindo devatä

cathurthé home viniyogaù

oà govinda präyaçcitte tvaà jévänäà präyaçcittir asi-

däsastvä näthakäma upadhävämi yä asyä avaiñëavé lakñmés täm asyä apajahi

svähä - idam govindäya idam na mama

“O Govinda, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the misfortune of non-vaiñëavic tendencies in her.”

oà prajäpatiù viñëu åñiù

gäyatré chandaù

çré näräyaëo devatä

cathurthé home viniyogaù

oà näräyaëa präyaçcitte tvaà jévänäà präyaçcittir asi-

däsatvä näthakäma upadhävämi yäsyä avaiñëavé lakñmés täm asyä apajahi

svähä- idam näräyaëäya idam na mama

“O Näräyaëa, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the misfortune of non-vaiñëavic tendencies in her.”

oà prajäpatiù viñëu åñiù

gäyatré chandaù

çré kåñëa keçava govinda näräyaëäçcatasro devatäù

cathurthé home viniyogaù

oà kåñëa keçava govinda näräyaëäù präyaçcittayo yüyaà jévänäà präyaçcittayaù stha

däso vo näthakäma upadhävämi yäsyä avaiñëavé lakñmés tämsyä apajahi

svähä - idam kåñëa keçava govinda näräyaëebhya idam na mama

“O Kåñëa, Keçava, Govinda, Näräyaëa, in this act of atonement, You are the one who atones. Being Your servant and desiring Your shelter, I entreat You to destroy the misfortune of non-vaiñëavic tendencies in her.”

The husband should now offer oblations to remove Avaiñëava Lakñmé ( the personification of strife and bad luck) if she is present in his wife.

oà prajäpatiù viñëu åñiù

gäyatré chandaù

çré hareù devatä

cathurthé home viniyogaù

oà hare präyaçcitte tvaà jévänäà präyaçcittiù asi

däsaù tvä näthakäma upadhävämi

yä asyäù bhaktighné tanüù täm asyäù apajahi svähä