seethaa raama kalyaaNam 4

[Guest guest]

Dear sri vaishNava perunthagaiyeer,

 

This is MGV's response to Sarathy swamy's mail:

 

 

 

 

I was just considering only the 10 avathaarams of supreme lord and sarathy swamy turned the focus to include archaa avathaarams.

 

 

 

If we have to take into focus and include marriages of archaa avathaarams, according to vEdhic procedure, there will be innumerous 'seethaa raama kalyaaNams' and 'aaNdaal kalyaaNams' besides a number of vedhic kalyaaNams like padhmaavathy srinivaasa kalyaaNam, nithya kalyaaNam as in thiruvidavendhai.

 

 

 

Perhaps that nrusimha aaradhanam during srinivaasa kalyaaNam stand out for the classy procedures adopted during a marriage of the lord.

 

 

 

So I think it is better to focus only on the 10 avathaarams and in particular the seethaa raama vivaaham. Anyhow since swamin mentioned about aaNdaaL - here I have some observations as 'oRRumai and vERRumai' in these two marriages.

 

 

 

aaNdaaL on one side and seethaa on the other side

 

 

 

First the 'oRRumai' – commonalities

 

a.

Both are ayonijaa-s – born from mother earth.

 

b.

Both are brought up by foster fathers.

 

c.

About the respective mothers very little information or practically nil is available

 

d.

Both are married to the supreme lord naaraayaNan

 

e.

Both are of the category 'made for each other' – I mean the 'husband and wife'

 

f.

Both marriages are well described as per vEdhic procedures

 

g.

Both are highly 'knowledgeable' – one has sung 'vEdham anaiththukkum viththu', other has exhibited her deep scholarship in the 'dharma saasthram' by talking to the husband on that, who otherwise is called vigrahavaan dharma: and 'chaamudhrikaa lakshaNa saasthram' etc in course of her life.

 

 

 

 

other points can be added / included to this list if furnished by the learned ones.

 

 

 

Now some 'vERRumai' - differences:

 

a.

one marriage is 'in dream' whereas other is 'a reality' [of course the learned bhaagavathaas can understand which one]

 

b.

after marriage one lived for long with husband, whereas other went into anthardhyaanam once she reached her husband's place in 'maNak kOlam' – 'bride's costumes'.

 

c.

In the end - One returned back to her mother earth, whereas other merged with her lord.

 

d.

Father of the girl proposed her to be given as a 'veera sulkam' – she is the prize for the valor of the male member - a test to establish physical prowess of the 'would be son in law' and thereby superiority in him is to be proved beyond doubt.

 

For the other, the 'would be husband' craved or 'longed' for her flowers and thereby her superiority was proved beyond doubt.

 

e.

One had children as the product of the celebrated marriage whereas other – no such chance even.

 

f.

One suffered pangs of separation from her husband after marriage, for other no such iota of chances even.

 

 

 

Any more? – bhaagavathaas can point out. With that my response gets completed on Sarathy swamin's mail. I will comeback if required, after swamy furnished the points of bhattar and that oonjal song.

 

 

 

Dhasan

 

Vasudevan m.g.

 

 

 

PS: aha, aha, by swamy's comments and in drafting a response to that, I went into an immeasurable 'aanandham' or 'trance' or how to describe it – thereby enjoyed both marriages together – as a result – brought out these points and shared with all of you. That way - swamin – I bow my head to you for you are the reason for this aanandham.

 

That is all the thanks that can be given by me to you. Vasudevan MG