Remarriage in Hinduism: Is It Allowed?

Remarriage in Hinduism is generally allowed, reflecting Sanatan Dharma’s compassionate and pragmatic nature. While lifelong monogamy is revered, ancient Dharma Shastras like Narada Smriti and Parasara Smriti explicitly permit remarriage for widows, widowers, and in cases of desertion or impotency, ensuring individual well-being and societal continuity.

The Sacred Bond and Its Continuity

In Sanatan Dharma, marriage (Vivāha Saṁskāra) is not merely a social contract but a profound spiritual union, one of the most significant Samskaras that bind two souls for life and beyond. It is consecrated with Vedic rites, symbolizing a partnership dedicated to Dharma, Artha, Kama, and Moksha. The ideal of ekapatnivrata (devotion to one spouse) is deeply revered, representing the highest fidelity and commitment. However, our ancient scriptures, in their profound wisdom and understanding of human realities, also provided for situations where this ideal, through no fault of the individuals, could not be sustained. Remarriage, therefore, emerges as a pragmatic and compassionate provision within Dharma, ensuring the continuity of family life, societal stability, and the individual’s journey towards their purusharthas.

Dharmic History & Scriptural Provisions for Remarriage

The notion that Hinduism strictly prohibits remarriage is a misunderstanding, often stemming from later societal practices that deviated from original scriptural injunctions. A meticulous study of our Dharma Shastras reveals a nuanced perspective:

• The Rig Vedic Period: Even in the earliest layers of Vedic literature, there are indications of remarriage. Rig Veda (X.18.8), for instance, contains a hymn recited during funeral rites where the widow is called upon to leave the deceased and embrace a new life, implicitly allowing for remarriage. The Atharvaveda (IX.5.27-28) also discusses a woman remarrying, sometimes even implying a second husband’s acceptance of her children from the first marriage.
• Dharma Shastras and Practicality: While the Manusmriti (V.162) emphasizes the ideal of lifelong marriage, stating that a wife is given only once, it primarily pertains to the ideal of Kanyadaan in a woman’s first marriage. Crucially, other prominent Dharma Shastras provide explicit provisions for remarriage:
  • The Narada Smriti (XII.97) famously states: “नष्टे मृते प्रव्रजिते क्लीबे च पतिते पतौ । पञ्चस्वापत्सु नारीणां पतिरन्यो विधीयते ॥” (Naṣṭe mṛte pravrajite klībe ca patite patau | Pañcasvāpatsu nārīṇāṃ patiranyo vidhīyate ||) — “When the husband is lost or dead, has become a renunciate, is impotent, or has been degraded, in these five calamities, a woman may take another husband.” This is a foundational text for understanding remarriage.
  • The Parasara Smriti (IV.30-31) echoes a similar sentiment: “नष्टे मृते प्रव्रजिते क्लीबे च पतिते पतौ । पञ्चस्वापत्सु नारीणां पतिरन्यो विधीयते ॥” (Naṣṭe mṛte pravrajite klībe ca patite patau | Pañcasvāpatsu nārīṇāṃ patiranyo vidhīyate ||) — virtually identical to Narada Smriti, reinforcing the five specific circumstances under which a woman may remarry.
  • The Arthashastra of Kautilya also discusses remarriage for widows, particularly to ensure the continuation of the family line and the welfare of society.
• The Concept of Punarbhū: The scriptures even categorize different types of remarried women (Punarbhū), indicating the established acceptance and classification of such unions. This demonstrates that remarriage was not an anomaly but a recognized social reality.

It is evident that the stringent societal norms against widow remarriage, particularly for women, that gained prominence in later centuries were largely deviations from the spirit of the original Dharma Shastras, which prioritize human welfare (लोकसंग्रह, Lokasaṁgraha) and the continuation of Dharmic life.

The Philosophical & Societal Foundations of Remarriage

Unlike a physical structure, the allowance for remarriage in Hinduism is a testament to the robust philosophical framework that underpins Sanatan Dharma. It reflects a profound understanding of Dharma (righteous conduct and duty), Artha (material prosperity), and Kama (fulfillment of desires). The institution of marriage serves not only individual needs but also societal stability by ensuring the continuation of lineage, the proper upbringing of children, and the maintenance of a functional social unit.

• Dharma: When a spouse is lost or unable to fulfill their marital duties, the remaining individual’s ability to perform household rituals (gṛhastha dharma) and contribute to society might be hampered. Remarriage allows for the continuation of these Dharmic responsibilities.
• Artha: A stable family unit is essential for economic well-being. Remarriage can provide financial security and shared resources, preventing destitution, especially for women who might have limited means.
• Kama: The human need for companionship, emotional support, and progeny is naturally acknowledged. Denying remarriage in certain situations would lead to immense suffering and frustrate these fundamental human desires, which are legitimate within a Dharmic framework.

Thus, the provisions for remarriage are not a compromise of the ideal, but a compassionate application of Dharma in recognition of human vulnerability and the need for holistic well-being. This balanced approach is one of the many strengths of Sanatan Dharma, which you can explore further on Hindutva.online.

Rituals & Puja Vidhi for Remarriage

While a first marriage (Vivāha Saṁskāra) involves elaborate rituals like Kanyadaan (giving away of the bride by her father), remarriage ceremonies are often simpler yet equally sacred. The essence lies in establishing a new spiritual and social bond. The core components typically include:

1. Gaṇapati Pūjā: Invocation of Lord Ganesha for auspiciousness and removal of obstacles.
2. Puṇyāhavācana: Chanting of sacred hymns to invoke blessings and purify the environment.
3. Vivāha Homa: The sacred fire ceremony, witnessing the union with Agni Devata as the primary witness. Offerings are made into the fire to seek divine blessings.
4. Saptapadī (Seven Steps): This is the most crucial part, where the couple takes seven steps around the sacred fire, each step representing a vow for a specific aspect of married life (food, strength, prosperity, wisdom, progeny, health, and friendship). This ritual sanctifies the bond.
5. Mangala Sūtra Dhāraṇam: The groom ties the sacred thread (Mangala Sūtra) around the bride’s neck, symbolizing their marital union and his commitment.
6. Sindūra Dhāraṇam: The groom applies vermillion (Sindūra) to the parting of the bride’s hair, another significant mark of a married woman.
7. Āśīrvāda: Blessings from elders and priests.

It is important to note that Kanyadaan is generally omitted in the remarriage of a woman, as she has already been “given away” once. However, the spiritual commitment and the sacred vows remain paramount.

Mantras & Chants for Auspicious Unions

During the remarriage ceremony, as in any Vivaha Samskara, various Vedic mantras are chanted to invoke divine grace and bless the couple. Some key mantras and their significance include:

• Gaṇapati Mantra: “ॐ गं गणपतये नमः” (Om Gaṁ Gaṇapataye Namaḥ) – Invokes Lord Ganesha to remove all obstacles.
• Vivāha Homa Mantras: Specific mantras are chanted while offering oblations to Agni, seeking blessings for prosperity, progeny, and marital harmony from various deities like Agni, Indra, Soma, and Prajapati. An example from the Rig Veda (X.85.27) for the bride: “इयं ते भूमिः प्रजननायैषा ते प्रजापतये” (Iyaṁ te bhūmiḥ prajananāyaiṣā te Prajāpataye) – “This earth is for your procreation, this is for Prajapati.”
• Saptapadī Mantras: With each of the seven steps, specific vows are recited, often accompanied by mantras like: “एकमिषे विष्णुस्त्वान्वेतु” (Ekam-iṣe Viṣṇus-tvānvetu) – “May Vishnu follow you for food and nourishment.” These mantras sanctify the promises made.
• Mangala Sūtra Mantra: “माङ्गल्यं तन्तुनानेन मम जीवन हेतुना । कण्ठे बध्नामि शुभगे त्वं जीव शरदां शतम् ॥” (Māṅgalyaṁ tantunānena mama jīvana hetunā | Kaṇṭhe badhnāmi śubhage tvaṁ jīva śaradāṁ śatam ||) – “This sacred thread is the cause of my life. I tie it around your neck, O fortunate one; live for a hundred years.”

These mantras serve to purify the minds of the couple, invoke divine presence, and firmly establish the spiritual foundation of their renewed journey together.

Dos and Don’ts for Remarriage in Hinduism

Dos:

• Seek Family Consent: Always strive for the blessings and acceptance of both families, fostering harmony.
• Adhere to Local Customs: While core rituals are universal, local traditions (lokācāra) can vary and should be respected.
• Prioritize Mutual Understanding: Ensure both individuals enter the union with clear intentions, love, and respect.
• Perform Appropriate Rituals: Even if simplified, conduct a proper religious ceremony to sanctify the union and seek divine blessings.
• Consider Children’s Welfare: If either partner has children from a previous marriage, their well-being and integration into the new family are paramount.

Don’ts:

• Disregard Sanctity: Do not treat remarriage as a mere formality; it is a sacred bond (Samskara) demanding reverence.
• Act Against Dharma: Avoid unions that are incestuous (against gotra/sapinda rules) or otherwise violate fundamental Dharmic principles.
• Force or Coerce: Marriage, first or second, must be a consensual union, free from any pressure.
• Neglect Previous Commitments: Ensure all duties and responsibilities from any previous marriage (e.g., child support) are honored.

Frequently Asked Questions About Remarriage in Hinduism

Is remarriage for widows specifically permitted?

Yes, ancient Dharma Shastras like Narada Smriti and Parasara Smriti explicitly permit remarriage for widows under specific circumstances, as detailed in the “Dharmic History & Scriptural Provisions” section above. This ensures their well-being and continuation of life.

What about remarriage after divorce in Hinduism?

Historically, divorce was not as common or formalized as in modern times. However, the spirit of the Smriti injunctions regarding “lost” (नष्टे, naṣṭe) or “abandoned” (often implied in pravrajite) husbands can be interpreted to cover situations akin to modern divorce or long-term separation, thereby allowing remarriage for women. For men, remarriage after divorce has always been more straightforward. Modern Hindu law explicitly allows for remarriage after a legal divorce.

Are there different rituals for remarriage compared to the first marriage?

Yes, while the core elements of a Hindu wedding (like Vivāha Homa and Saptapadī) remain, certain rituals like Kanyadaan (the giving away of the bride) are typically omitted in a woman’s remarriage, as she has already been given once. The ceremony is often less elaborate but equally meaningful.

Does remarriage affect the spiritual merit of the individual?

No, remarriage, when undertaken according to Dharmic principles and with proper intent, does not diminish an individual’s spiritual merit. Sanatan Dharma prioritizes the well-being and righteous living of individuals, recognizing that human life is complex. Engaging in a new, sacred union to fulfill one’s Dharma is considered meritorious.

Dharmic Significance: Preserving Sanatan Dharma

The allowance for remarriage in Hinduism underscores the profound wisdom and inherent flexibility of Sanatan Dharma. It demonstrates a tradition that, while upholding lofty ideals, never lost sight of human realities and the need for compassion. By providing pathways for individuals to rebuild their lives, form new families, and continue their Dharmic journey, our scriptures ensured the resilience and continuity of society. This compassionate pragmatism is a hallmark of Hindu thought, proving that Dharma is a living, breathing guide for all aspects of life, fostering harmony, stability, and individual fulfillment. Such deep insights into our tradition are regularly explored on Hindutva.online.