In ancient India there was no concept of marriage through the Mangal Sutra as we know it today with diamonds, pendants and the like,” explains Dr. Usha Balakrishnan, historian of Indian jewellery. As she points out, while the idea of a sacred thread existed and so was the custom of adorning the bride with jewellery, there are many class, caste and community differences, as well as the ritualistic aspect of the Mangal Sutra being a fairly modern concept.
The sacred thread of Hindu marriage, the Mangal Sutra, recently came into limelight for its alleged appropriation by fashion designer Sabyasachi. Although the advertising campaign intended to portray Indian culture through a modern, inclusive lens has been withdrawn, it has left many questions unanswered about the sociological undertones of the Mangal Sutra.
Purpose of wedding jewelry
In their book, ‘Indian Jewellery: The Dance of the Peacock’, Balakrishnan with Meera Sushil Kumar wrote that historically in India “jewellery served as auspicious symbols of marital status”. The only time she was renounced was on the occasion of being widowed or while renouncing worldly affairs. The author quotes the Atharvaveda which states that the marriage ceremony concludes with the father of the bride saying, “I give you this girl, adorned with gold ornaments.”
The Manusmriti classifies the bride’s jewelery as her ‘stridhan‘, the only property that is irrevocably hers. In a male-dominated and unsupported social structure, matrimonial ornaments came as financial protection against widowhood and old age.
The Mangal Sutras, as Balarisnan points out, are not mentioned in any religious text as a ‘marriage ornament‘. The Griha Sutras (Hindu texts describing ceremonies for each stage of a person’s life) make no mention of the practice of tying mangalsutras to celebrate a marriage. “Etymologically, the Mangal Sutra refers to an auspicious thread. Traditionally and even today, on auspicious occasions a thread dipped in turmeric or kumkum is tied around the body’s pulse points, such as the neck or wrist. The Mangal Sutra originally forms were tied/worn to protect from the sun, to ward off the evil effects of planets and to give courage,” she says.
Speaking about the archaeological evidence of wedding jewellery, Dr. Preeta Nair, Head of the Department of Archeology at the University of Kerala, says that from the early historical period (around 500 BCE and 500 CE), we find many black pearls which may have been found later. was used to make the Mangal Sutra. “However, it is impossible to suggest whether they were worn only by married women or even by unmarried people,” she says. “However, one of the earliest literary references to a string tied by the groom around the bride’s neck is from the Sangam literature (300 BCE to 300 CE), which may provide some evidence of the presence of something resembling the Mangal Sutra.”
Adoption of Mangal Sutra by different communities
Balakrishnan and Kumar point out in their book that the custom of tying the Mangal Sutra during marriage was more related to tradition than religion. Traditionally a sacred thread was worn by both men and women as part of their initiation into a student’s life. As the practice for women faded, the sacred thread was adapted as the Tiru-Mangalam or Mangala Sutra to “sanctify a woman’s marital status and give her social recognition”. “Often, this string is accompanied by the leaf of an auspicious tree, the paw of a tiger or anything symbolic within that community,” says Balakrishnan.
Over the years, the motifs and textures of the Mangal Sutra also differentiated between caste and communities. For example, in Tamil Nadu and Kerala, the Mangal Sutra is known as Tali, which refers to a palm tree or a species of palm trees. Balakrishnan and Kumar write, “Although the literary evidence on the origin of the word is neither consistent nor conclusive, among the Gond, Savar and Munda tribes, the bridegroom ties a string with a palm leaf around the bride’s neck.”
Variations of clap often indicate a natural or supernatural phenomenon revered by a community or tribe. For example, Amai-Tali has a turtle symbol. Pulippali-tali, on the other hand, displays a set of tiger claws. A Shaiva Brahmin clap represents the three horizontal lines of the lingam or caste symbol.
The most spectacular variation of clap is the necklace of Nattukottai Chettiars of Chettianadu in Tamil Nadu. The community originated from the ancient sea port of Puhar and their patron deity is Lord Shiva, while their most important shrine is the Nataraja Temple in Chidambaram. Describing Balakrishnan and Kumar, “The necklace is a splendid ornament composed of two rows of horizontal beads, with elaborate tassel pieces and an ornate clap pendant in the centre.” “At the center of the traditional M shape of the necklace is a miniature replica of the temple at Chidambaram that works in Repos. Within this temple, Shiva and his consort Parvati are shown seated on their vehicle, the bull. The claw-like pieces on both sides are embellished with artistic details typical of Chettinad architecture. ,
The practice of tying the Mangal Sutra has spread to religious groups other than Hindus, and is often adapted to indicate their own belief systems. “For example, Syrian Christians in Kerala wear the Mangal Sutra, but with a cross on it,” Balakrishnan says.
However there are other communities among which the Mangal Sutra seems to be absent. Other forms of matrimonial tokens seem to have taken their place, embodying the same idea and purpose as the Mangal Sutra. For example in large parts of North India, bichhwa or toe rings and glass bangles are considered an indication of a woman’s marital status. The Kashmir marriage symbol consists of a long string, which is pulled through a hole drilled into the ear cartilage, with an ornament at the end.
In Bengal, Khol and coral bangles or Shakha Pola are worn as an indicator of marital status. “Pola for example symbolizes the strength of iron bestowed upon the woman. It also contains lead. It is believed that a small amount of lead is good for the body to absorb through the bloodstream. who are expected to produce children,” says Balakrishnan. She adds that the shell is a signifier or fish-eating community associated with the sea. “The shell is an important symbol of prosperity and longevity. ”
Speaking about the rebranding of matrimonial tokens in recent times, Balakrishnan says that “marketing companies in the West took a diamond ring and turned it into an item that was essential to sanctify a marriage. Therefore, every The woman wanted the ring to be the ultimate symbol of man’s love and devotion to him.” The development of the Mangal Sutra over the centuries is best understood in this context.