In kanyadaana, father donates this wealth (that is kanyaa) to groom.
PS - Wealth is NOT SAME AS Commodity!! We do PraaNadaana, Jeevandaana, Raktadaana, Vidyadaana, Abhayadaana, Chumbanadaana (donation of kiss). None of these things are "commodities".
If Kanyaa is commodity (cheez as that bollywoodiya girl says), then so is blood, knowledge, kiss, life.. So perspective please.
After kanyaadaana, there is laajahoma (brother helps/defends the groom from three devatas who are protecting a girl since her birth).
After Laajahoma, there is saptapadi - the seven steps couple takes together promising things to each other
I am dumbing it down incredibly here - to make understand this to the "F.R.I.E.N.D.S" generation who know only about 'wedding vows'. 😭
Then there are many other rituals (some vedokta, some puraaNokta, some local traditions in different castes, regions which are interspersed in between these).
Thereafter comes "gotra-transfer". I do not know what it is called in sanskrit - we call it 'Zaal" in Marathi.
These are rituals that are ubiquitous in each and every Hindu marriage.
Even the groom and bride go through the rituals blindly without understanding the significance of it.
So stay relevant - Kanyaadaan is not giving away kanya 'the commodity' to husband. Groom is not begging
About Swayamvara - there is never absolute freedom anywhere. :)
Sita and Draupadi are special cases. Sita is Lakshmi incarnated. Let us not compare ordinary girls with Lakshmi.
No father will let his 14-18 year old daughter choose freely from any male around her. 😀
Now a days in Mumbai - where weddings happen in mangal-kaaryalaya, the muhurta is reserved only for varamaalaa ritual.
All other rituals (kanyadaan, lajahom, saptapadi etc) are over from morning itself before varamaalaa.
Because Mangal karyalaya is rented on hourly basis. 😭😭
So all the girls in Mumbai who are married - they were given in daana to the grooms before they could "choose" the groom
IMO these girls (my wedding happened similarly- economics is a bitch) are oppressed because they were given in daana to the groom before they could choose him
batao ab.. urban girls oppressed. suburban and rural girls got to choose there groom before other rituals..
😭😭😭😭🤣🤣
• • •
Missing some Tweet in this thread? You can try to
force a refresh
After land reform, these large plots were broken down (we call it kooL-kaaydaa in Marathi - the family who tilled the fraction of larger plot owned by zamindar inherited that plot).
Result - creation of small fraction. In 2 generations we have micro plots 1-2 acre. Game over.
After some struggle, the grandkids of that original tiller get frustrated and sell their plot to some wealthy fellow. The wealthy fellow starts consolidating the land into bigger plot (100-500 acres) and starts smart farming.
Great grandkids again become employees in that farm
The new family (post vivāha) is the rightful family. The (ritualistic) allegiance of the married woman is now to the kulāchāra, pitaras of new family. Doesn’t mean severance of emotional attachment to parental dévatā, pitaras and family - speaking about ritualistic position here.
After saptapadi, the new couple “ought to” propitiate paternal pitaras (first) - pitaras (of wife’s parent lineage) are propitiated after husband’s father-GF-GGF’s tarpaNa - many times it is optional.
I Do sandhyā, Deva abhisheka, TarpaNa and Vaishvadeva daily.
If this is trad, I am trad.
But my political opinions on Savarkar and sangh and utilitarianism of Hindutva is well known.
Question is how much you stretch this logic and try to milk it to pull a rank.
If my trikāla sandhyā starts interfering with my judgment on political choices, I have lost the path.
Savarkar or Sangh is the “right” path in current time and space. Some other may have been right path for some other time and place.
Trikāla sandhyā is irrelevant here.
Trads on twitter think that since they do trikāla sandhyā, their opinions on politics too are to be taken seriously no matter how illogical or non-sensical they are.
That’s when they start becoming pain in the Musharraf.
If have no internal motor (of sādhanā / upāsanā/ kriyamāNa karma / efforts) in the ship, then the course of ship is decided by the cumulative vector sum of these waves and currents and winds.
Ships go where these factors take it along.
If, on the other hand, our ship is a motorboat (engine of our sādhanā / upāsanā), then one can chart one’s course as per one’s will (waves, currents and winds may oppose or support or be tangential to the journey).