|
|
 |
The
Sikh marriage is called the Anand Karaj, or
Occasion of Bliss. Marriage is an essential
part of the Sikh faith, and is considered
sacrament. The concept of marriage between
spouses essentially mirrors the ideal relationship
between the devotee and the Divine. |
| The
Sikh marriage ceremony reflects this concept.
Each part of ceremony pertains to the relationship
of the bride and groom and to the relationship
of the bride and groom with Waheguru. The
Sikh marriage is conducted in the presence
of the Sri Guru Granth Sahib Ji and is witnessed
by the holy congregation (guests and relatives).
After
the Milini and tea the guests and relatives
will start to assemble in the main hall.
This is where the Anand Karaj will take
place in the presence of the Sri Guru Granth
Sahib Ji.
|
| The
bride, groom and their parents/elders will
then be asked to stand for the Ardas, or supplication
prayer. The Ardas is a main part of Sikh prayer
and is a simple supplication, thanking Waheguru
for indulgence, seeking Waheguru's blessing
for the occasion and for the unification of
the two families. One person will recite the
Ardas on behalf of all others, who will stand
with their hands folded while the Ardas is
recited. Upon completion of the Ardas, both
families will bow in front of the Sri Guru
Granth Sahib Ji to show their acceptance of
the marriage and their respective responsibilities.
|
| Upon
assembling in the presence of the Sri Guru
Granth Sahib Ji, the bride and groom will
be asked to take their places in front of
the Sri Guru Granth Sahib Ji. The groom will
be the first one to be called to be seated
in front of the Sri Guru Granth Sahib Ji.
This is usually accompanied by the recitation
of hymns highlighting the joy of the occasion
and seeking the blessing of Waheguru for all
present. |
| The
bride will enter the main hall with family
and friends. The bride will bow to the Sri
Guru Granth Sahib Ji and will sit on the left
side of the groom. There will be few of her
friends and relatives sitting right beside
her. One person will follow the bride very
closely, this is to make sure when she gets
up for the Lavan; her dress does not get caught.
|
| The
bride's father, or other senior family member,
will take one end of the scarf worn by the
groom and place in the hands of the bride.
This symbolizes the union between the bride
and groom, as both throughout the ceremony
hold the scarf. |
| The
main part of the marriage is the reading of
the Lavan. The Lavan is a special section
of the Sri Guru Granth Sahib Ji’s. It
describes the different stages of love with
Waheguru. The Lavan are divided into four
parts, with each part representing a stage
of love between bride and groom, as well as
between individual and Waheguru. The person
officiating the ceremony will read each stanza,
which will then be sung. |
| The
bride and groom will bow to the Sri Guru Granth
Sahib Ji and circle the Sri Guru Granth Sahib
Ji, bow again and then be seated to listen
to the reading of the next stanza. |
| This
circling of the Sri Guru Granth Sahib Ji is
followed by bowing signifies that the both
have accepted their duties and responsibilities
and make solemn oaths of love, respect and
fidelity to one another and together, as a
couple, to Waheguru. |
| This
oath is a sacrament made in the presence of
Sri Guru Granth Sahib Ji and witnessed by
the congregation. Upon completion of the Lavan
the bride and groom are officially married. |
| After
reading the Lavan some more hymns making the
joy of the union may be sung followed by the
Anand Sahib, which is read to the mark the
completion of any religious services. The
entire congregation will the stand for the
communal Ardas, or supplication. Once again,
one person will recite on behalf of all other
will stand in silence and listen. Through
the Ardas, the congregation seeks Waheguru's
blessing for the long and fulfilling union
between the bride and groom and their respective
families. Each person then bows before the
Sri Guru Granth Sahib Ji to make his or her
acceptance and gracefulness. |
| Someone
will then open the Sri Guru Granth Sahib Ji
and read a Hukam. The Hukam is the reading
of any stanza, chosen at random from the Sri
Guru Granth Sahib Ji. The Hukam becomes the
message of the day for that particular occasion.
|
|
Karah
Parshad, a sweet mixture of flour and butter
is then distributed to all, who accept it
with both hands cupped on inside the other
to show their acceptance of the Hukam of
that day.
|
|
|
|
In
the first circle of the marriage of
my soul to God, (the Guru) makes my
belief in Simran (loving God) Firm.
O
God! I lovingly surrender to you.
Guru’s Word, the ultimate wisdom,
has confirmed my faith in God’s
Simran and {helped} conquer my frailties.
O God! I lovingly surrender to you.
Make your faith firm and lovingly
long for God. For ultimate wisdom
confirms faith in God.
Remember this wisdom of the True Guru,
the Perfect Guru and overcome all
frailties.
Fortunate people, for whom God’s
Simran is enjoyable and sweet, find
blissful contentment.
The servant Nanak says: the first
act {of falling in love with God’s
Simran} is the beginning {of union
with God}.
|
|
|
|
In
the second circle in the marriage
of the soul to God, through Grace
I meet a true Guru.
O God! I lovingly surrender to you.
{Following the Guru} my mind becomes
free of all fears and I am cleansed
of the filth of self-centeredness.
O God! I lovingly surrender to you.
My cleansed being submits to God,
sings the praises of God and experiences
the companionship of God.
My being recognizes the God pervades
Creation, and is present everywhere.
My being recognizes the same God inside
and outside. Meeting others engrossed
in God’s Simran, my being sings
of joy.
The servant Nanak says: in the circle
for union with God {by following the
True Guru’s way of losing the
self in the All-pervading Love of
God} one echoes with Divine music.
|
|
|
|
In
the third circle in the marriage of
the soul to God, yearning {for God’s
Love} wells up in my being, which
has lost all attachment to the world.
O God! I lovingly surrender to you.
Fortunate people find the companionship
of Saints {who realized God’s
Love}, and they too quench their thirst
for God’s Love.
O God! I lovingly surrender to you.
They find God, pure love, rejoice
with God’s praises, and sing
God’s Love.
The fortunate find the companionship
of Saints and recite the story of
God’s Love that cannot be told.
Thus they hear Divine Music in their
hearts. But only the fortunate experience
this Love.
The servant Nanak says: in the third
circle {in the union with God} a yearning
for God’s Love arises in the
soul.
|
|
|
|
In
the fourth circle in the marriage of the soul
to God, my being finds contentment and realizes
God.
O God! I lovingly surrender to you.
Through the Guru’s guidance, I meet God
with love; in both mind and body I find the
union with God enjoyable and sweet.
O God! I lovingly surrender to you.
God accepts my Love, and begins to drench
me day and night with boundless Love.
My self has found the fruit it yearned for
(God’s Love); and through God’s
Love there is celebration and ascending spirits.
God, the Loving Master, has started the marriage
of Union with God; and through remembering
and longing for God the human self can rejoice.
The servant Nanak says; in the fourth circle
{in the union with God} the human self find
the Immortal God. |
|
|
|
As
is customary on a daily basis for the Gurdwara,
Langar will follow the ceremony. Langar,
or communal kitchen is a central part of
Sikh worship and consists of preparation
and distribution of food to everyone attending
the Gurdwara.
The food is acquired through donation from
the congregation and is prepared and served
by congregation members to emphasize the
concept service and consideration for the
well being of all person kind. Service of
the congregation is considered service of
the Guru and is undertaken with the utmost
respect and humility. Langar is also eaten
while seated on the floor to symbolize respect,
humility and equality towards and among
all.
|
