Part 3.2b - Pre-Marriage Ceremonies

[Full title: Ceremonies observed in the Nepalese society of Assam (2b) Pre-marriage Ceremonies]

The ceremonies which are observed before the marriage of a girl or a boy are known as pre-marriage ceremony. In Hindu religion, every person has to observe some rites of passage in his life. In Nepalese society, they have to observe some rituals before the marriage of a person. In Assam only the brahman, thakuri, setri of baidik system and newar of non-baidik system follow the pre-marriage ceremony. But rest of the communities of Nepalese does not follow the pre-marriage ceremony. One of the functions of pre-marriage ceremony is brata type ceremony.

Bratamanna ceremony of Vedic system:

In this Vedic system of brata ceremony only Brahmin, Thakuri and Setri are seen to participate. Brata is like an educational program. It is concerned with religion. These three castes follow the same rules and regulations in brata ceremony. Brata teaches about life. The brata ceremony is observed only for males. When a boy attains ten or twelve years of age and then brata ceremony is observed for the boy. In some cases, brata ceremony is performed before the marriage of the boy. But, one must perform the brata ceremony before his marriage. For this ceremony, a specific day is fixed and boy is prepared for this occasion. Sometimes, the brata ceremony is observed socially. Then, four or six boys are prepared for that occasion and the whole ritual is performed jointly. To observe brata ceremony, preparation of yagya is an essential part. On the previous day, the boy’s hair is completely shaved off and priest gives a logun (sacred thread) to the boy by chanting some mantras. As a food item kosar is prepared for this occasion. On the day of bratamanna, the boy is bathed by his sisters applying bokuwa (turmeric), and then he is dressed up with brahmachari cloth yellow in colour, shirt and koupin and then, the boy is seated in front of yagya. The other persons are next to him. The boy performs the rituals according to the instructions of the priest. He considers the priest as his master. If there are ten or twelve boys, one priest is required for every boy. But it is also possible to perform brata in one yagya for all the boys. The priest whispers Gayatri mantra in the ears of boys. Then the priest gives jonoi (logun) to the boy for two times. The first one is made of three threads and second one is made of six threads. It is a custom that the boy has to recites gayatri mantra and control himself, from that day. The boy has some restrictions in eating and also restriction to going to certain places. After taking the logun the boy then shows his respect to his parents, guru (master), and elders. In the yagya, priest recites the holy Bhagawat. Moreover, there is another ritual: a play is arranged on the occasion of brata ceremony in which the boy participates. The priest orders him to leave his home. The boy leaves his home at the order of the priest. Later, the mother of the boy brings him back. If the boy does not return home, he has to spend his life away from home for twelve years. At the end, there is another ritual. The boy has to beg the people present in that event. The parents and relatives offer rice with some gifts. After, this a vegetarian meal is arranged for the guests.

Puberty:

Puberty is the most important event of a girl’s life. Like the Assamese society Assamese Nepalese also perform certain rituals during puberty of a girl. When a girl of a Nepalese society attains puberty, at first she is kept in a neighbour’s house of different clan. In that condition, she is kept secluded separately in a room. During that time she has to abstain from certain day to day activities. On the first day of puberty, the girl is not allowed to go outside the home. Besides these she is not allowed to see any male person and not to see the sun and it is a taboo to eat cow’s milk during these days. But other nutritious fods like fish, meat, chicken, vegetables are supplied to her. The girl is kept for 21 days inside the home of a neighbour of different clan. The people of the society believe that the girl is polluted till fifteen days. On the fifteenth day, the girl is purified with holy water and her room is also cleaned. But, still she is not allowed to perform religious activities, enter the kitchen and to touch the well etc. She can do her normal activities from the twenty second day. (Informant: Tara Thapa)

Rituals of marriage

There are many types of marriages in Nepalese society. But, mainly they follow only three types of marriages and they are:

1. Vedic marriage system
2. Non-Vedic marriage system.
3. The mixer of Vedic and Non Vedic marriage system.

Vedic marriage system:

The word Vedic means following the rules of the Vedas. The entire marriage is performed under the instruction of a priest. The Hindu religion has four Vedas. They are Rig Veda, Sama Veda, Yajur Veda and fourth is Atharva Veda. In Assamese Nepalese society Vedic marriage system is followed by the upper caste community that is Brahman, Setri and Thakur. But now a days this system of marriage is not anymore confined within these high classes. Today other castes like Newar, Magar, Gurung also follow the Vedic system of marriage.

There is a proverb in Assamese Nepali society that “Bais Borsoko Kumar, Athro Borsoko Kumari Bibah Upoyukta thani.” (Setri 103) This means that the twenty one years old boy and eighteen years old girl is the best pair for marriage. This is believed in Nepalese society. The person by whom the marriage is arranged the mediator is known as Lukonte. In Nepalese language bride is known as Beuli and bride-groom is known as Beula. The group of the people from bride-groom’s family who go to the bride’s house for arrangement of the marriage is known as Kanyarthu. If the two families agree for marriage, then the horoscope of the bride and the bridegroom are matched. Then the marriage is fixed if there is no objection in the horoscope and a date is fixed for marriage. After that, there is a small function known as Bagdan. In this function, the guardian of the bride in the presence of other elderly people of the village or neighbours promises to the bride-groom’s family, as “today I promise you to marry my daughter with your son.” In the Bagdan ritual the bride’s family offers some money, a logun and a betel-nut as the Jonai -Supari to the bride-groom’s family. On the other hand, the bride-groom’s family offers Koseli

(a packet of sweets & selroti) to the bride’s family. The situation is very emotional. Then the second ritual is potra-logaune occasion. Potra-logaune, it is another custom prevalent in the Assamese-Nepali society. This means the marriage is supposed to be fixed by writing the name of the bride and the bride-groom in the invitation letter. The date of marriage, the time of marriage and the name of the bride and bride-groom’s are written in that letter. The Brahmins write two letters. One letter is for the bride and the other is for the bride groom. The bride-groom’s family goes to the bride’s house to deliver the bride’s letter. There is a custom, that when the bride-groom’s family goes to the bride’s house for the Potra-Logaune ritual, they go in pairs, i.e., two, four, six or eight persons. The people believe in Nepalese society that after the Potra-Logaune, the bride and bride-groom have to obey some rituals, that they are not allowed to go far from home, not to cross the river, also not to do heavy work.

Invitation:

In Nepalese society, there are some rituals in invitation of marriage. The invitation ritual starts in both the families from the day when the bride-groom’s family offer Kosai to the bride’s family. The bride-groom’s family offer black pepper and betel-nut for inviting people to the marriage and the bride’s family offer to their invitees by offering them Dhokki Poisa (coins). In Nepalese society, the parents invite the mediator person who arrange the marriage between the two families, by offering him a betel-nut and leaf and says “Chulenimto”, that means he is invited to the marriage to attend all the events of the marriage.

Logon Pat (ritual of bringing Sal leaves from forest)

It is another custom of Nepalese marriage. Just before a few days of the marriage in both the families, some persons are sent to the forest to bring some leaves of the Sal tree. These people have to go in pairs and they have to bring the leaves also in pairs. When they come back with the Sal leaves, the mother and father of both the bride and the bride-groom put tika on their forehead and offer some money. The leaves are used to make Topori (in the shape of a vessel), and Duna (a pot). These two are the important vessels of Assamese-Nepali culture.

Yagya (a fire):

In Nepali society Yagya is a very important. It is performed on the previous day of a marriage. To perform Yagya, there has to be some arrangements. Five banana trees are brought; one tree with a banana flower. These five plants are tied with a rope and peepal leaves, wood apple leaves and mango leaves are decorated on the rope. After that, some amount of rice is kept on three Toporis, with diya (earthen lamp), kolosh (pitcher), and betel-nut. Besides these, in a bowl of bell metal some sesame seeds, job and kusho (a long grass believed as sacred) and in other two duna curd, milk, ghee, vermilion, akheta (rice used in tika), betel-nut and leaves, flowers, cow dung, sand, durva (a small grass used in puja), sandal wood, yellow colour cloth and incense are kept. The priest is the main person who directs all the rituals of marriage. According to the priest, the two families (bride & bridegroom) perform the nandimukh sardha in their houses. The sardha is observed to show the respect to the fore-fathers and to begin the auspicious occasion. It is performed on the previous day of marriage.

Gumoy Matar Puja (prayer to mother earth):

In Vedic system of marriage, Gumoy matar puja is very important. The marriage cannot be completed without performing the puja in Assamese-Nepali society. So, they perform this puja before the marriage. This puja is offered to the mother earth as Gumoy mata. The puja is performed by the priest. In the Gumoy mata puja, some small balls are made from cow dung and these balls are placed in the courtyard in a systematic order. The balls are placed in five rows. In the first row seventeen balls are placed on a flat wood, in the second row, ten balls are placed, then seven balls in the third line, sixteen balls in the fourth line and seven balls in the fifth line are arranged. Beside these, the cow dung is kept in seven places at the main entrance with betel-nut, coins and durva.

Suvo Logon:

Suvo logon is a small but impotant function related to marriage. For performing this ritual the priest decides a perfect time by studying the Panjika (a book in which all dates of auspicious occasions are written). The suvo logon is performed in both the families of the bride and bride-groom. During this occasion the bride and her parents in their house and bride-groom and his parents are present in suvo logon in their own houses. Besides these, approximately fifteen people are also present to help in that occasion. Some things are very essential. These are Dai theki (seven fishes, seven bamboo sticks and betel-nut and leaves, curd in a bamboo are wrapped with a sugarcane), two bundle of Sal leaves, two bundle of bamboo sticks for making topori, a few wooden sticks, two pitchers of water, rice in two toporis, raw rice in two toporis, a pair of scissors, diya, and kolosh. Before the puja is started the mother or father of both bride and bride-groom are put tika and offered dakshina with ashirbad to all the people who are assembled in that occasion. After people assemble in the suvo logon, the priest asks the people whether they are ready. When the people say they are, then the priest declares that suvo logon is over. Then the people carry all the goods to the place where the Kosar is prepared. There is a ritual that the people go to the Kosar place by following the two girls who carry the Diya-Kolosh and they are tied by logon-gathi.

Janti or Barjatri (bridegroom’s family and relatives):

The people who go with the bride-groom to the bride’s house for marriage are known as Barjatri or Janti. The Barjatri is offered by a feast before going to marriage. The Beula and Lomi are dressed up with traditional clothes prepared for marriage. The traditional dress of marriage of Beula is–doura (shirt), surual (pant), poseur (one kind of long garment), waistcoat, feta (turban), mahur on the feta and a garland. Now a days the Beula of Assamese-Nepali dress-up with long pant and shirt or dhuti-kamij, dhak topi (a kind of traditional cap), and in the waist they keep a khukuri (knife). After being dressed up, the men give Tika on the forehead of bride-groom and lomi. Then all persons along with lomi and bride-groom take a reverential circum in the yagya for three times. After that, beula is allowed to go for marriage.

During that time Noumati baja and Pancha baja was played in olden times, but today Noumati baja and Pancha baja are not used. But this music is still present in Nepal. It is a custom that all the members of the barjatri take a Khukuri (a knife) with them when they go with the bride-groom. Earlier, women were not allowed to go with barjatri. But today, the young girls usually go with barjatri. The informer told that bride-groom’s sisters take initiatives in their brother’s marriage.

Bhat khaure (informant of groom’s party)

Before arrival of bride-groom at the bride’s house, some people go to the bride’s house. They go to the bride’s house as messengers. They are called as Bhat khaure. The bride-groom’s father marks the tika on the forehead of Bhat khaure and sends them to the bride’s house. They bring dai-theki to the bride’s house and inform the bride’s parents about the total number of barjatri and other information of marriage. In Assamese-Nepali society it is a custom that the bhat khaure offer the dai-theki with some amount of money to the cook (who is appointed as cook for the marriage party) of the bride’s house. It means that the bride-groom’s party buys the bhotyar (food) from the bride’s family for them. The bride’s parents put tika and garlands on the bhat khaure and offer delicious food with some gifts. Later, they take part in some amusement session of the marriage and thus, they say good bye from bride’s house. The bhat khaure bring a branch of seuli (a kind of tree) from bride’s house with them.

Swayambar (ceremony of women choosing her husband):

This function is done when the bride-groom arrives at the door of the bride’s house. The bride-groom is seated at the swayambar house which is prepared previously and then the bride comes with koina dhora followed by the two girls of diya kolosh. The bride puts the garland on the bride-groom after reverential circum. The bride-groom then offers and puts a ring on the bride’s ring finger. Again, the barjatrsi are welcomed by the ghor gaule (the men of bride’s family) with boroni (a vessel made of Sal wood). The bride’s parents, sister and brothers welcome the bride-groom with an earthen lamp, lota full of water (a small pitcher), colourful rice in some duna. They also do a reverential circum for three times at the bride groom. The priest is also with them. The bride’s party shows rice to the barjatri and bride groom. This ritual is also seen in the Assamese society too. Thus, the bridegroom is welcomed and the barjatris are offered various delicacies

Gura Dhune (to wash the feet):

Gura Dhune is another ritual of Assamese-Nepali marriage. In this occasion, the priest gives the ring of kuso to wear to the bride and bride-groom. The parents of the bride with their relatives wash the feet of both bride and bride-groom and then they offer some gifts. In this occasion, the lomi and lokonti are also present and the relatives of bride also offer gifts with tika.

Kanya dan (the giving away of a girl in marriage)

It is the most important event of Hindu marriage. The priest asks some question to the singer of siluk song, the person who carries a gun or a knife (khukuri), noumati and panche baja, the bride and her parents that are they ready. When these people say yes then the priest declares that the suvo logon is over as xuvo logon bhoyu. During this time, the crackers are burst or gun is fired. After this the kanya dan event is started. In olden days, cow was gifted to the bride. It was a custom that the tail of the cow has to touch by the parents or relatives and the priest chanted the hymes. At that period, the bride’s family put the right hand of bride on the right of bride-groom and the priest showered Tiloni pani to bride and bride groom and bride’s father offered a ring to the bride groom. During that moment the whole atmosphere was filled with siluk geet. The word siluk comes from the Sanskrit word and this song is very important in the marriage of Assamese-Nepali society. It is a kind of recitation or question performed in the marriage ceremony. The performer is known as siluke. The song is composed in a sardul bikriditarhyms (a rhyme of Sanskrit). It is like a completion between two party, bride and bride groom’s. The subject of the song is the place name, bride and bride groom, name of the members of barjatri and the various slokas of the Ramayana and the Mahabharata. It is like the Assamese Jura nam and is also known as Juhari song. The song was performed for whole night in the day of marriage between bride and bride grooms party. The members of the families of beula or beuli invite such type of expert siluk singer to the marriage party to perform this song. They are offerd a turban and give special seat in the marriage hall. Sometimes it was seen that siluk was performed in the form of Aroku (riddle) between them.

One siluk song is like this……. Bride’s party sings——

Koha bat aayeu timi janti-monti Kaha samma ko dau
Ko hun timro bhanjo buhari kaha teki aayeu pat?

Meaning is like this:
From where have you come? To where you go?
Who is your niece in law? How would you come?

Bride groom’s party replied…….

Bogibil dekhi aayeu hami jonti monti
Udalguri somko dau
Dhorty hamro bhanje buhari
Ase dhortima teki aayeu pau.
(Chetri: 1983; 105)

Meaning is like this….
We are barjatri, come from Bogibil
We have to go to Udalguri
Dhoroni is our niece-in-law.
We have arrived here by touching in the dhoroni. (Chetri 106)

Again siluk singer sings Aroku like this…..

Question: timi jonminu bho duidin adhi daju njonmi kon
Daju jonminu bho duidin poschi pita njonmi kon
Pita jonmi bho duidin poschi ahile ti chon sorgoma
Yosko artho logai boksonu hebos mataji chon gobhorma. (Chetri 107) 

Meaning is like this……
You were born just before two days of your Kokaideu’s birth.
The birth of your Kokaideu is just two days later of you.
Your father was not born then.
Father’s birth is three days later of Kokaideu’s birth. He is now at heaven.
But Mother is still in womb.
Tell me, what is the meaning of it?

Answer: 

pani poro jhor jhor, gorvoko aamma ashim sagar
Pitri bhoya aakash ke medh,
Silabristi daju bhoya.(Chetri: 1983; 107).

i.e. I am myself rain Mother is vast sea,
Father is the cloud of sky, Brother is hailstorm. 

Again, some siluk who is full of devotion…….

Mo khau, mo lau, sukh soyloma mouj goru
Mo basu, mo nasu aur sob morun durbolhoru
Bhoni daha dhosne abujh satdekhi sokko pori
Sita khitka chori abhoysit hasho morimori (Chetri108) i.e.

I myself will eat, I myself will spend a luxurious life, I am living happily with singing and dancing, Sita has laughed at the foolish persons who always wished the weak to die.

Kabitta geet (marriage song):

Kabitta geet is also a kind of funny song performed in the Assamese-Nepali marriage. It is a most attractive cultural practice of Nepalese marriage. It is a song which is composed on the spot. Kabitta geet is performed like a recitation. This type of song gives more amusement to the invitees in the marriage. Kabitta geet is started by any of the parties: bride or bride groom. 

One Kabitta geet is like this…….

He he ji
Sun sun tor bhai mukhiya; Ye….barika seu sau lori bori forsi Meri burhi dekhda teri burhi toshi
He ji sun, sune sun nosune poni nosun…. Brahmaputra kinaroma gai sarne jangal; Nepali jonle ato dekho mongal.
Ye ji sun-bandh, bhalu, dotal hathi Ak sire gora,
Kheji morda bhetin dai topai josto jora He ji sun, sun tor bhai mukhiya
Meri galama jhalkane dari, timra siurama boke-dari,
Boke-darima somai bari-pari purai diula belsiri pari,
He he ji sun, tobre bhai mukhiya… (Setri 108-109.) 

Meaning is like this…. Hey! brothers listen, there are pumpkins lying here and there in the garden, Your burhi is shocked to see my burhi. There are a vast field surrounded by deep forest in the river bank of the Brahmaputra, the Nepalese will feel very happy to see it. In that forest, tigers, bears, elephants and one horned rhinos are there. I am feeling disgusted to search a pair but unable to find one just like you. There are moustaches on my face which is brightening, but you have moustaches of goat on your face. I will help you cross the river holding my moustache.

Magol geet (marriage song):

Magol geet is also performed in marriage ceremony and in various other lifecycle ceremonies like upanayan, marriage etc. The word Magol comes from the Sanskrit word Mongal. Generally these type of songs are sung by the women folk. These women are known as Mongleni. 

The songs are composed in Jhaure. Singing Magol songs in marriage, people also perform dance.

One Magol geet is like this….. Aakasoko dide jyu to potaleki yunere/he Kesma hola dide bune timro hamro bhet Babajyoko aagnema thulo yogon gorson re. Daki bolai loyaye bhone tihhi hola bhet. (Newar 74)

Meaning goes like this….. Sister you are from sky, We are sister from hell How can we meet In our father’s courtyard There is going on a big yagya If they call, we will meet.

Homejagya (a fire offering):

Yagya is performed in the day of marriage. It is the main event of the marriage. In a pitcher the Yagya is performed. It is believed that the pitcher is the seat of Lord Bishnu. After the yagya is over, Lord Ganesh, Lord brahma, Lord Bishnu and Lord Rudra are worshiped. In that time the bride-groom offers a dress, and some ornaments to the bride and the bride has to wear the new dress and ornaments and come to the yagya’s place. Similarly, the bride’s family offers a dress to the groom. Then, logon gathi is prepared. A betel nut and a coin are wrapped in a cloth to make Logon gathi and the bride and bride groom are connected with this Logon gathi. They have to do reverential circum in the yagya. The bride-groom puts the vermilion on the forehead of the bride and offers a Pute (a chain made of some pearls). In the bride-groom’s house two women light two earthen lamps and they declare that the Sindur pute function is over. Then they feed curd and sugar to each other. In the bride’s house also the bride and bride-groom are fed with curd and sugar to each other.

Kharo geet (marriage song):

The word kharo comes from Sanskrit word Khorog. Here, Kharo means a song based performance in the Assamese-Nepali society. The word kharo denotes the sword (torowal), and the ballads of the warriors. The ballad of this program which is performed is known as Kharo jagaune. It is found in written version. In this song father says to the bridegroom to take care of his daughter by giving him a Khukuri (dagger) as weapon. Besides this, during yagya the bridegroom touch the banana tree for three times with the Khukuri and say I have achieved the warrior.

Bidai (farewell of the bride):

Bidai is the last ritual of marriage in the bride’s family. This moment is very emotional because the bride has to leave her parental home forever. In AssameseNepali society, after the marriage is over, the bidai rituals are performed on the next day of marriage. During the time of Bidai the bride and bridegroom are seated in a place together and all the relatives mark the Bidai Tika on the forehead of both the bride and bridegroom and bless them. At that moment siluk geet is sung again.

After the tika applying ritual, the mother of the bride feeds some curd to the bride and two persons take a reverential circle for three times around the yagya by carrying the bride and bridegroom on their back. Then they are seated in the car. In olden days, the bride was carried on Dola (palanquin), and the bridegroom rides on an elephant or a horse. But now a days it is not possible to arrange such type of transportation. So, both go by car, bus etc.

Welcoming of the bride:

This is another ritual observed in the house of beula (bridegroom). At the door of the beula’s house, the sisters of beula wait to welcome both the beula and beuli. They take reverential circle there for three times. During every circle they sprinkle some water on the beula and beuli from the diya-kolosh. The diya-kolosh is then placed in front of the main door. Some diyas (earthen lamps) are kept on the lotus flower (decorated with pitha). The beuli is asked to crack these diyas with her feet and then she is allowed to enter the house. After that the sisters of the beula demand some amount of money from both beula and beuli and after beula fulfills their demand, he enters into the house. They also decorate some diyas on the lotus; the lotus is placed on some paddy. The beuli has to crush the diya at seven places and the beula scatters the raw rice and beuli has to store the rice in the granary (Bhoral). The mother of beula make both beula and beuli sit on the gundri (a seat prepared by thatch), to apply the tika on their forehead. The gundri is decorated with a bori (a cloth like blanket). The mother then marks the tika on the forehead of the beula and beuli and blesses them. Like the other societies of Assam, a game is played between beula’s mother and beuli. To perform the game some rice is kept in an aari and some coins of gold and silver, and betel nuts are hide inside the aari. Beuli and mother-in-law both have to find out these things. The one who finds the things is the winner. After that the beuli’s hair and mother in law’s hair are tied together. This custom is known as sultho-juraune. After this custom, the mother-inlaw introduces beuli to her new house. It is a custom that on that day mother-in-law hands over the duties of the famly to the newly married beuli and mother-in-law asks beuli to touch the main box where all the ornaments and money are kept and gives responsibility of the key of the box to beuli. At the end, the seniors of the family ask both beula and beuli to worship to God and thus, the family members accept the beuli as their family member. Feast is an important part of a marriage. No marriage ceremony can be complete without a feast. So, a feast is arranged in beula’s house to satisfy the relatives and guests. This is known as jonti bakhrou. Actually, it is a feast for the barjatri. In this function, the relatives bless the beula and beuli with gifts. Coming of a new person to the beula’s house, the whole atmosphere filled with immense pleasure. In that moment the women of the bridegroom‘s family perform Routali dance and sing songs. This is a program of dance and drama. Here the women folk act like male person wearing male dresses. It is a sex related song and dance form. The women of the beula’s house perform this song and dance after return of the beula and beuli to home. These women sing the routali song for the whole night and dance. Earlier, men were not allowed to this routali performance, but now a days men are also seen in this program.

A routali song is like this: (as prevalent in Sonitpur district).

Jhak jhak rel pugyo harmoti Sivgilai mon poryo parbati (Newar 79)

Meaning of the song is Rail is going on jhok jhok and reached Harmoti Shiva has fallen in love with Parvati.

Mixer of Vedic and Non Vedic Marriage system:

The Damai, Kami and Sarki section of Nepali community follow this mixer of Vedic and non Vedic marriage system. These three communities of people have a unique place in Assamese-Nepali society. In most of the cases, these communities of people are similar to the the Brahmins, but difference is that Dami, Kami and Sarki people work as jewellers and cobblers. Besides these in some social functions, they use alcohol, pork and chicken.

The event of first visit of the bridegroom’s family to the bride’s house:

The Damai, Kami and Sarki people follow some customs like the other communities of people. They have their own priest and he performs all the activities of marriage. When the bridegroom’s family first visits the bride’s family, the people go with their family members in pairs. If they choose the bride, then they have to offer a pair of bottles of Roxi (alcohol) and chicken to the bride’s family. A date is fixed for marriage after the agreement of the two families. Like the Vedic system, they have also potra-satra (a letter written by priest) occasion. The bridegroom’s family goes to the bride’s house for potra-satra. These people go in pairs and offer Koseli to the bride’s family for the occasion.

During marriage, Damai, Kami, Sarki decorate yagya but they do not prepare kosar like the Vedic system. The barjatri are received with a meal before they go to the bride’s house for marriage. The bridegroom and lomi are marked with tika on their forehead and bless them. The lomi can be the elder brother or the younger brother of the bridegroom. The noumati baja and panche baja must be arranged in the marriage. Beside these, the instruments are made by the Damai section of Nepalese community.

Bidai of barjatri (departure of the groom party):

In this marriage system the bridegroom has to do a reverential circum for three times and perform puja in the yagya and in the vehicle of marriage. The mother of the bridegroom feed him some curd and allows him to go for marriage. The other rituals like swayambar, goradhuwa, sindur pote, tika of the bhat khaure and farewell of bride are similar to the Vedic marriage system.

Introduction of beuli to the Kul devta:

It is a custom in Assamese-Nepali society that the beuli has to be introduced with the Kul devta. So, the father of the beula introduces both beula and beuli to the Kul devta and says them to worship the devta. Otherwise, the beuli cannot participate in any auspicious occasion of the beula’s family. Moreover, there is another function performed at beula’s house after returning of the barjatri from beuli’s home. Like the Vedic marriage, this type of marriage has a custom to arrange jonti-bakhro. All the relatives and the persons who were engaged in various duties in that marriage are invited to participate in a feast, known as jonti bakhro. In this way Damai, Kami and Sarki communities of people end the rituals of marriage.