wave of love 18

March 4, 2008

Dear sri vaishNava perunthagaiyeer,

In the wave of love series, the wave of marriages continues. [3 in number compared with each other - appeared in previous post and same vein is continuing]. From the yuga dharmam angle this wave is continued. And I wish to share those thoughts with you all.

We know very well in sathya yugam or krutha yugam dharmam stands on 4 legs. In thrEthaa yugam dharmam stands on three legs. In dhvaapara it stands on two and in kaliyugam it stands on one leg only.

The three marriages we are looking at also happened in 3 of the later yugams.

'Seethaa raama' vivaaham was in thrEthaa,

'rukmiNee krishNa' in dhvaapara, and

'aaNdaal ranga' in kaliyuga beginning.

Since we are very sure raama was in threthaa, krishNa was in dhvaapara, and when he left it was the beginning of kaliyuga, 'aaNdaaL ranga' vivaaham cannot but be in any other yugam, than kaliyugam.

Now - the wave of love - see how it was in each yugam

– first it is seethaa raama vivaaham --

· raama after breaking the bow [as per the announcement and assurance given by janaka,] did not receive seethaa immediately but waited for his father's approval and arrival.

· Though it is raama's legitimate 'earning' – veera sulkam – prize for his valour – or a prize for his achievement if we have to consider modern language - he did not take it, but waited till he got his dad's approval.

· Why that approval is necessary?

· for he is changing from one role into another – from his 'brahmacharya aasramam' to grahastha aasramam,

· this brahmacharya aasrama procedures were initiated at his father's behest and with his kulaguru vasishTa's blessings

· and now, when raama is entering into another aasramam

· again that must be done with his parent's appoval, guru's guidance, and blessings – proper procedure – raama's dharmam.

· All these were done properly – that was threthaa yuga dharmam – dharmam on 3 legs.

· None other than seethaa, the bride, said this waiting for approval by raama, to anasooyaa, when seethaa described her marriage to anasooya - sage athri's wife.

Next – 'rukmiNee krishNa vivaaham' –

· again rukmiNee is krishNa's 'veera sulkam' – prize for valour

· but that is in a tricky way – raakshasa method – taking the girl first and then fighting and succeeding in the fight and thus proving the valour.

· the 'veera sulkam' is not won with her father's consent - like janaka's prior announcement to 'doing the act of valour' to prove the groom's valour.

· may be we can consider that also was there to some extent

· but apparently it was not so clear as in raama's case.

· In fact she, the bride only, told the ways and means of taking away her

· and thus paving the way to prove his valour

· as we have seen thru the love letter – the 7 great slokams starting sruthvaa gunaan bhuvana sundharaa.

· 'Conniving with somebody to achieve' - So dharmam has lost one more leg in dhvaapara yugam.

Third – 'aaNdaaL ranga vivaaham' -

· father has no other way except to accept his daughter's proposal

· for she was so adamant saying 'maanidavarkku enRu pEchchup padil vaazhagillEn kaNdai manmthanE'

· of course he has to blame himself – for he only taught all that – kEttadhaal vandha kaadhal allavaa.

· with that old son in law – puraaNa:, purusha:, who directs the girl to be brought to his place

· unable to come to bride's place and take the girl's hand right royally

· then father express doubts about the grandeur in the marriage ceremonies

· as stated in previous post – first 'mulaiyO muRRum pOndhila' then 'kumari maNam', later 'thakkavaa kaip paRRum kolO' –

· so dharmam lost one more leg – the kali leading to doubt every aspect

· first the initiation into love, then the love itself and then about son in law

· who is that person correctly?

· starting with vata pathra saayee, then changing kaNNa or krishNa,

· place also to this thirumaal irum sOlai, that place thiuvenkatam – finally rangam

· when aaNdaaL came and joined then only it became sri rangam - for me at least.

· the girl changes her messengers also and seek help thru – manmathan, kuil, sangu, mazhai

· in dream only it is all a nice marriage

· so dharmam losing one more leg? Now leaning or limping on one leg.

Consider this is the situation for the lord himself in his marriage – from the dharmam point of view.

If you add one more to the list of three – 'padmaavathy srinivaasa' marriage the fourth one – then it is more or more piquant

· money was not there

· take a loan from kubera even to entertain the guests

· now collecting that money from devotees

· able to pay only interest

· but no question of returning the capital and all that

· a typical kaliyuga story of marriage?

Now dharmam has any leg to stand or only that 'mundam' – no legs but leaning only on that body itself – or can we take it appearing to stand but not literally.

Dear bhakthaas – this attempt is to look at these marriages in a slightly different way and to make it spicy to read and nothing more.

Welcome your comments,

DhasanVasudevan MG