nompu

[Guest guest]

For the last few years, I have also been wondering about the significance of

the nompu that we will be celebrating this week. While smarta and

Srivaishnava women celebrate this in south India, the purpose of the vrata

is similar to those seen in other parts of India, notably the Karva chauth

in Punjab- Delhi areas and Teej (Bihar, UP, Nepal etc). The akshaya tritiya

is also important for Kannada women. In similar Andhra /Karnataka

festivals, the krittika asterism seems important. The main intention, as

explained to me when I was young, was prayers for the longevity of one's

husband and for an inseparable relationship with him, ritualizing the story

of Savitri. However, some Srivaishnava elders have stated that this is

kamya karma (I remember similar words of caution uttered when family members

were getting ready to perform sumangali prarthanai) and nor recommended for

prapannas. It is in this connection that I was reflecting upon the various

kinds of dharma discussed by Sriman M. K. Sudarshan a couple of months

back-- sadharana dharma, visesha dharma etc. and their connections with stri

dharma as well as the dharma of a prapanna.

My own feeling is that many elderly women in the family are very attached to

the proper performance of this ritual and cannot let go the sentiment of

doing it. It is also quite in accordance with the dharma sastras and

nibandha texts where many similar vratas have been delineated at length.

For those who feel both that (a) they would like to perform it because of

custom and sentiment and (b) wonder if kamya karmas can be recommended for a

prapanna, I suggest that they perform the vrata, but have phala samarpanam

and a refocussing of one's intentions behind the ritual. In other words, it

would befit us to think of our inseparable relationship with the Lord and

Piratti and think of the nompu as similar in intention to the one done by

Andal. It was Andal who said "Erraikkum El El piravikkum..." and reinforced

the unbreakable nature of her relationship with the Lord. Such performance

only affrims the atma's connection with the supreme being.

The timing of the ritual is generally quite critical. The dharma sastras

say that the time of sankaranti is very exact. Apart from Uttarayana and

Dakshinayana sankarantis (the major ones) the monthly sankarantis are also

recognized by dharma sastras ( I can say more on this if necessary). The

fasting and opportune feasting involved in these rasi sankarantis seem to be

followed in the Masi nompu by women. Since this comes close to the vernal

equinox, I also tend to think of this as a reinforcement of growth and

auspiciousness. However, I am not sure how the particular items we prepare

and consume that day came to be practiced.

To sum up: Parasara Bhattar in his bhashya on the Vishnu Sahasranama said

eloquently that there were two kinds of auspiciousness, one pertaining to

this life, and the other being the spiritual way leading to moksha. I think

it is possible to interpret the nompu ritual in both ways, depending on our

desires, intentions, and adhikara. It is possible to perform it for the

longevity of one's husband and/or continued, inseparable relationship with

the Lord.

I would like to take this opportunity to thank all the contributing members

for their excellent posts recently. I have learned so much about Tiru alli

keni. Thanking you, Vasudha