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156: JAINS TODAY IN THE WORLD or a "siddhacakra-yantra" of which we will speak later with other Jain symbols.
As marriage constitutes the beginning of a new life for the future married, a big pot in metal (kalaśa) is put under the “mandapa" with some betel leaves and silver coins inside it. As for the Terāpanthi Digambara, there is no question of lighting a flame that might burn insects, instead a closed lamp with a wick (mangala-dipa) is placed near, to symbolize the god of fire (Agni) to whom offerings are made.' For Bīsapanthi Digambara a fire is lighted and offerings are made to it.
The rite itself comprises nine parts. The first is the sending of a letter to the father of the bride, called “demand of marriage" (lagnapatrikā), accompanied by some sweets. This letter will be read the day of the ceremony after the groom has done a special “pūjā”. That phase is called “lagna-patrikā-vācana”.
The next step or promise takes place at the groom's home. In presence of his parents, he performs a "pājā" to the five “Paramesthins" and puts the Jain turban on his head. The father or a member of the family of the bride puts a “tilaka" on his forehead and hands him various gifts representing a symbolic dowry. The letter asking the bride in marriage is read and the parents give their agreement.
The day of the ceremony, the groom puts the Jain turban on his head, his mother and all his relatives a "tilaka" on their forehead and they go in procession to the bride's house.
At their arrival, the bride's brother or another male relative welcomes them. Some presents are given. The groom applies a
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