SRI RANGA SRI E_JOURNAL_VOL.11 / ISSUE # 03 dated 16th November 2009

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SrI:

SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

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SRI RANGA SRI VOL.11 / ISSUE # 03 dated 16th November 2009

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IN THIS ISSUE:

 

1. VEDIC RITES- Part 12 by Sri U Ve Anbil Ramaswamy Swami, USA

2. SRIVAISHNAVAM – Final part by Sri V Madhavakkannan

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ISSUES RELEASED

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30 Issues of Vol. 6

50 Issues of Vol. 7

36 Issues of Vol. 8

27 Issues of Vol. 9 and

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1. VEDIC RITES – Part 11

by Sri Anbil Ramaswamy, USA.

 

Chapter 11

1. KANYAA DAANA SANKALPAM/ GOTRA UCHCHAARANA

The names of the ancestors of both parties with gotra and pravara are announced

loudly to let the assembled guests know that both the bride and the bridegroom

have good family backgrounds, the pedigree of which can be traced to many

generations.

This step is NOT mentioned in the Grihya Sutras but mentioned in the later

" Paddatis " . We see this during Sita Rama kalyaaNam and in fact all marriages.

2. BOY AND GIRL MEET

At the time of the first meeting, several mantras are chanted by the prospective

groom praying for the removal of any blemishes that the girl might have

contracted knowingly or unknowingly.

3. EXCHANGING GARLANDS

The boy and the girl exchange flower garlands and shower each other with rice

mixed with turmeric as a token of their coming together for the holy wedding.

This indicates free exchange of ideas between them after the marriage and that

neither of them would keep back anything from the other. Though the Saastras

generally prohibit one wearing a garland worn by another, the very Saastras

allows this practice on such an occasion perhaps to emphasize the fact that both

have become one and the question of using the garland of " another " does not

arise! Figuratively speaking, both exchange their " mental flavor " through the

" flavor of garlands " .

Andal in her dream wedding also refers to this saying " maNamaalai sooTTa " 3

4. OONJAL

The couple is made to sit on a swing. The swing symbolizes the ups and downs of

life, which the couple may have to face united and with confidence and full

faith in each other. Ladies sing songs in lilting tunes to add a festive fervor

to the occasion.

 

The movement on the swing, Sumangalis waving before the couple balls of cooked

rice (PiDi suttruvadu), sumangalis washing their feet with milk and wiping the

milk with silk cloth, sumangalis carrying lighted lamps and pouring turmeric

water while circum -ambulating the couple are NOT Vaideeka Karmas but are

traditionally practiced. It was probably believed that these would ward off any

evil forces lurking to harm the couple.

5. PARTING IS PAINFUL

Any parting is painful. The bride is about to leave her parent's home where she

had grown up all along and is about to enter a totally new and alien surrounding

of her would- be-husband. Both the girl and her parents would feel the pangs of

prospective separation and the uncertain atmosphere in which the girl would have

to lead her life post-marriage. Tears might roll down their cheeks. Since it

would not be proper to shed tears on such an auspicious occasion, a special

mantra is uttered to ward off any evil effects of such feelings.

6. YOKE

To reassure them, a ritual is prescribed in which one side of a miniature yoke

is placed on the head of the bride signifying that the boy and the girl would

act in unison in their new life like a pair of bulls dragging a cart. The

Mangalyam is placed in the hole in the yoke and water is poured drop by drop

through the hole on the bride. There are other interpretations of this ritual

linking it to the story of one " Apaala " (daughter of Sage Atri) who was rescued

by Indra (the Lord of Gods) through a yoke of his chariot as a result of which

she became relieved of leprosy and shone in full luster.

7. MANGALA SNAANAM

The bride is then given a ceremonial bath called MangaLa Snaanam.

In Andal's dream wedding, she is given a shower with waters brought from rivers

flowing on all the four sides.

" Naal disai teertham koNarndu nani nalgi… " 4

The bridegroom has a shave and bath. He wears a " Panchakachcham " and two sacred

threads (yagjnOpaveetam). Remember that he was wearing only one PooNool when he

was a Brahmachari.

8. KOORAI PUDAVAI

The groom presents an expensive sari (with blouse) to the girl.

In Andal's dream wedding, she wears a new Sari that had been consecrated with

mantras and with garlands adorning her,

" Mandirak kOdi uDuthi maNamaalai antari sooTTa… " 3

The sister of the groom accompanies the bride and helps her in wearing the

sari. (This is obviously done to enable the lady to have a closer look in

private see if the bride has any physical disability or other infirmity - all

done under the pretext of helping the bride!)

 

The bride returns to the hall wearing this sari and fully bedecked with jewels

befitting the occasion. The groom ties a string of reeds around the waist of the

girl, perhaps indicating that she is " tied " to him!

9. AGNI PRATHISHTA

Fire god is deemed to be the intermediary between the devotees and Gods. He is

called " Havya vaahana " meaning " the courier of offerings " . He is the Chief

witness to the entire proceedings. So, fire is ignited in the fire pit (hOma

kuNDam) into which the offerings (mainly ghee (clarified butter) are offered

with a request to the Fire God to carry the offerings to satisfy the Gods

concerned.

 

10. THE GIRL IS ALREADY MARRIED!

According to Saastras, a spinster is euphemistically said to have married the

celestials called Soman, Chandran, and Agni before marrying a human husband! In

other words, she has been blessed by these celestials. The groom recites a

mantra requesting them to leave handing her over to the human husband and

proceeds to go through the rest of the rituals.

11. MAANGALYA DHAARANAM

The Tirumaangalyam is taken round to get the blessings of the elders present in

the marriage hall. The bridegroom then invokes Maangalya DEvataa and performs

" ShOdasa Upachaara " (16 kinds of obeisance). The bride's father sits on a raised

seat facing east. The bride sits on his lap. The bridegroom places the Mangalyam

around the neck of the bride and ties one knot.

 

MANGALYA MANTRAM IS NOT A VEDIC MANTRAM but it is recited by way of tradition.

Uttering the well known Sloka that is invariably flashed out in season and out

of season in Television shows and movies depicting the tying of the " MangaLa

Sutram "

 

" maangalyam tantunaanEna mama jeevana hEtunaa/

kaNTE badnaami subhagE tvam jeeva saaratasatam// "

(Vide page 23 of Vivaaha Mantraartha Bodhini " pub: Llifco Associates Reprint

1991)

The bridegroom's sister then ties two more knots.

12. PAANI GRAHANAM (CLASPING THE HAND)

The bridegroom clasps with his right palm the right palm of the bride including

the thumb and recites 4 Mantras invoking celestials like Bagan, Aryama, Savita,

Indra Agni, Surya, Saraswati and Vaayu praying for their blessings.

In Andal's dream wedding, to the reverberating sounds of drums and other

percussion instruments and the auspicious sounds of conches Lord Madhusudana

clasped her palm.

" maithunan nambi madhusoodan vandu ennai kaithalam parra… " 6

There is a famous Sloka in Srimad Ramayana on this. King Janaka asks Sri Rama to

grasp with his right palm, Sri Sita's right palm including all her five fingers.

" iyam Sita mama suthaa saha dharma charee tava/ Prateecha cha

yENaam badram tE paaNim griheeshva paaNinaa// "

We are told that there is a hidden significance in the manner of this grasping.

If the child to be born is desired to be a male, all the five fingers including

the thumb should be grasped. If a female progeny is desired, the four fingers

should be grasped excluding the thumb! No authority is seen to support this

contention but the practice has come to stay!

 

Once this grasping of hand commences, the grasp cannot be given the go by till

at least after " Sapta-padi " .

 

" Nowadays, it is the practice to hold the reception on the eve of the wedding.

It is, however, NOT a desirable practice to introduce the couple as husband and

wife, even prior to the marriage ceremony.

There is a tendency among the guests to rush to the dais, to shake hands with

the couple, immediately after the " Maangalya DhaaraNam " . Instead, they should

wait till the immediate post-marriage rituals including the " Seven steps " are

completed, when alone the marriage gets fully solemnized. "

(Page27 of " Lakshmi Kalyaana VaibhogamE' Supplement to Nrisimhapriya Jan. 2005)

 

13 SAPTAPADI

 

This literally means seven steps and is the MOST IMPORTANT item in the marriage

ceremony which is also regarded as complete LEGALLY. The groom is required to

hold the right toe of the bride with his right hand and make her take 7 steps

towards the north or east of the " hOma kuNdam " (fire-pit)

In Andal's dream wedding, she refers to how her Lord took her by hand and went

around the fire pit.

" annaan en kaiparri tee valam seyya " -7

 

While doing so, he recites the relevant mantras for each step as follows:

1. EkamishE VishNus tvaa anvEtu//

 

" Oh! Fair maiden! With this your first step, May Lord VishNu be with you to

bless you with plentitude of grains etc. for a life without hunger "

2. dvE OorjE VishNus tvaa anvEtu//

" With this second step of yours, May Lord VishNu be with you to bless you

physical and mental strength and health in life "

3. treeNI vrataaya VishNus tvaa anvEtu//

" With this third step of yours, May Lord VishNu be with you to bless you with

the power and energy to do all your religious duties diligently "

4. chatvaari mayO bhavaaya VishNus tvaa anvEtu//

" With this fourth step of yours, May Lord VishNu be with you to bless you with

all happiness at all times "

5. pancha pasubhyO VishNus tvaa anvEtu//

" With this fifth step of yours, May Lord VishNu be with you to bless you with

wealth in cattle "

6. shad ritubhyO VishNus tvaa anvEtu//

" With this sixth step of yours, May Lord VishNu be with you to make all the

seasons good and favorable for you "

7. sapta saptabhyO hOtraabhyO VishNus tvaa anvEtu//

" With this seventh step of yours, May Lord VishNu be with you to give you the

ability to fulfill all your duties in life in performing all the prescribed

hOmas "

14. AFTER SAPTAPATHI

After taking these seven steps, the groom says to the bride:

(Meanings given after the SlOkas)

sakhaa sapta padaa bhava,

sakhaayou sapta padaa babhoova,

sakhyantE gamEyam,

sakhyaath tE maa yOsham,

sakhyaan mE maayOshTaah,

samayaiva sankalpaa vahai

sam priyou rOchishNoo,

su-manasya maanee,

eesham oorjam abhi sam vasaanou,

sannou manaagumsi,

sam vrataa sam uchittaany aakaram,

saa tvam asya mooham,

amooham asmi saa tvam,

dhyour aham prithvee tvam,

rEto aham rEtO bhru tvam,

manO aham asmi vaak tvam,

saama aham asmi ruk tvam,

saa maam anu vrataa bhava,

pugumsE putraaya vEttavai,

sriyai putraaya vEttavaa

yEhi soonrutE// "

 

Meaning:

 

" Having taken these seven steps with me, you have become my friend. Once we have

taken these seven steps together, we have become partners. I take your

friendship. I will not leave your side under any circumstances. Neither do you

leave me. Let us be together always. We will live with mutual love and affection

for each other. We will live with good intentions. We will enjoy our life

together. We will be of one mind. We will do our Vratas (religious duties)

together. Our wishes will be of the same kind.

 

I will be the music and you will be the lyrics of the song of life. I will be

the sky and you will be the earth. I will be the voice and you will be the mind.

Oh! Maiden with sweet words! We will obtain all that is good in life. Please

come with me "

 

Saastras say that on taking seven steps together, friendship blossoms. Since the

couple should remain friendly to each other throughout their lives, it is a vow

addressed to the sanctity of this friendship. What is friendship? In weal and

woe, the couple should stand united, face the joys and sorrows of life together

without blaming each other, thus promoting perfect understanding between them.

Just like " Rik " and " Saamam " are inseparable forever, the mantras seek to

emphasize that the couple should remain inseparable at all times.

 

It is interesting to note that in wedding ceremonies, elders used to utter the

following mantra: " moorthaanaam pathyur aarOha " This means " Place your feet on

the head of your husband " . It is not to be taken literally. It is a figurative

way of advising that the wife should conduct herself in such a way that her

husband would not mind even her placing her foot on his head!

15. HOMAMS GALORE – PRADAANA AND LAAJA HOMAMS

This is followed by several hOmams, the most important one being " Pradaana

HOmam " and later on a " Laaja HOmam " in which the brother of the bride hands over

the palm of the bride parched rice mixed with clarified butter, she offers in

the sacred fire. Parched rice is a symbol of prosperity.

16. AMMI MIDITTAL / ASMAAROHANAM

The groom holds the feet of the bride and places it on a grinding stone

accompanied by recital of some mantras.

In Andal's dream wedding, she refers to how the Lord held her feet.

" maduraiyaar mannan aDi nilai thoTTu engum adirap puguda… " 8 and

" naaraayaNan nambi semmai uDaiya tirukkaiyaal taaL parri ammi midikka "

This is said to indicate a request to her to stand firm like a rock through ups

and downs in their married life.

17. A BOY ON THE LAP OF THE BRIDE!

A small boy is made to sit on the lap of the bride after ensuring that none of

the boy's siblings had died! This is probably to indicate that the bride should

bring forth a male child like him if and when she conceives.

18. SIGHTING DHRUVA AND ARUNDATI ON THE SKY

The groom shows her the Dhruva star (Pole star) and Arundati star, the

proverbial personification of chastity. This is also said to reinforce the same

message as " Ammi Midittal "

19. ROLLING COCONUT / SMASHING THE FRIED PAPAD

To impart an aura of festive mood, a mock game is arranged in which the bride

and the groom are seated facing each other and engaged in rolling coconuts like

balls to each other and the onlookers are said to umpire the game and declare

the winner. Later, they are made to smash fired pappads on each other's head!

This is observed in south Indian marriages.

" Arimugan achyutan kaimmEl kai vaithu pori mugan thaTTa " - 9

20. GRIHA PRAVESAM

This refers to the formal entry of the bride into the home of the husband. She

is supposed to enter placing her right foot first while entering and this is

considered auspicious.

21. HOMAMS AND POOJAS AGAIN

On this occasion, several Poojas are also offered called Gandarva pooja, AagnEya

Sthaaleebaagam and Oupaasanam. So far, the groom was doing all offers in " Samita

Agni " . From now on, he will start offering both in the morning and evening on

this " Oupaasana Agni " throughout his life. He thus becomes an " agnihOtri " . He

does the following:

- Pravisya HOmam relates to the formal entry of the bride into her new home.

- Jayaati Homam seeks to pray for prosperity in the new home.

- SEsha Homam relates to a prayer for protection of the family in the new home.

- Praayaschitta Homam relates to atonement for any commissions and omissions in

observing the rituals and praying to God to forgive their transgressions, if

any.

22. ASEERVAADAM

The elders assembled would sprinkle rice mixed with turmeric powder and bless

the couple to the chanting of appropriate mantras.

23. ARATHI

This is the traditional closing ceremony when two Sumangali ladies wave around

the face of the couple, a plate containing water made red with turmeric and lime

(ChuNNaambu) to ward off effects of any evil eye!

24. COOL SHOWER AND SMEARING WITH SANDAL PASTE

The couple have become so hot and exhausted having gone through strenuous

exercises, they now need some respite. So, they are given a cool shower after

which Kunkum and Sandal paste are smeared all over their bodies. Says Andal, in

her dream wedding:

kunkumam appi, kuLir saandu maTTIthu, manjanam AaTTa 10

25. GRAND PROCESSION

The grand finale of the wedding function ic celebrated in which the " just

married " couple are seated on an elephant and taken around the town, having been

declared officially as " husband and wife " as per Andal's dream wedding.

Mangala veedhi valam seidu, aanai mel

26. SAANTHI MUHOORTHAM

As mentioned at the outset, marriage is not meant as a means to satisfy carnal

craving. It is regarded as a means to spiritual glory, a `sin qua non' for the

development of lineage - a necessary link between the " dead past " and an " unborn

future " that must come alive to be undertaken as a part of spiritual duty with

devotion to perpetuate the family tradition. Marriage is an integral part of a

Grihasta for it is said that no ritual is efficacious without the presence of

the wife, the " Saha DharmiNi " . The wife always accompanies the husband in

discharging his duties

To be continued

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2. Srivaishnavism – Part 9- final part

SrI:

SrImathE Gopaladesika mahadesikaya nama:

 

Dearest all

 

Continuing on Srivaishnavam-

What is the code of conduct for Srivaishnavas?

 

(based on AndAL's nAnEthaan ayiduga and Swami Desikan magnum opus Srimad

Rahasyathraya saaram 14th chapter)

 

This is ONLY intended to remind ourselves of the Athma guNAs that we need to

inculcate and cultivate- for us, Srivaishnavas, who have surrendered to the

Lotus Feet of Sriya: Pathi Sriman Narayanan. This is srivaishnava lakshaNam to

DEVELOP cultivating these guNAs. I always relish referring to Sri

KooratthAzhwAn's glory again and again on his GREATEST ATHMA guNAs.

 

Let us at least attempt.- start attempting. It is NOT an overnight phenomenon.

It requires us to have the " real " feeling of " jIvan's " true nature of belonging

to Sriya: Pathi as His sEshan- His vasthu, His possession- His eternal servant

 

Swarupa nishtai:

 

1. If we happen to listen to the statements (derogatory) about us, like " He is

short; He is dark; He is of ugly face; He is lame; He is stupid- not

intelligent; He is of low caste " and any other abusive statements, do not worry.

These statements are all for our body (sarIram) and nothing of that sort relates

to our AthmA, which is permanent, pure always. Hence, we do not need to scold

back or howl at them for such statement; nor we need to sulk and feel

remorseful.

 

2. Further, if someone really scolds or abuses us with such statements as above,

or any other disparaging remarks against us, feel sorry for him that he

unnecessarily incurs paapams (sins) by such statements and pray to Emperumaan to

have krupai on him (remember Sri KooratthAzhwAn forgiving Nalooraan).

 

3. Sometime, we may not adhere to saaasthras (I always fall in this

category) and due to laziness, or exertion, may skip some deed; if someone finds

us with that defect and corrects us, we should not get angry for being caught

red handed; instead, we need to feel thankful and be grateful to him for

correcting us at the most appropriate time. (Once ThirukkOshtiyoor Swamy due to

feeling tired, leaned on a pillar in Srirangam temple during VaikuNTa EkAdashi

festival, another person (like me, waiting to find someone at fault), approached

Swamy and pointed that Swamy should not do that being an AchArya. (One is not

supposed to lean on and relax in Bhagawath Sannidhi). Immediately Swamy

apologized and thanked him for correcting him. He felt indebted to him for

preventing him do that apacharam which he had committed without even realizing

that he was doing.)

 

4. Even when one finds us committing apacharams and tells us, we need to

consider as if Emperumaan is speaking to us through him to correct us and

consider it a Divine will. We should not think of any ill against such people.

Even when it is false accusations, we should think that Emperumaan is only

testing us for balanced mind to face insults.

 

5. When one accuses without proper analysis, and without any reason, only based

on prejudices, we should feel delighted that our praarabhdha karma is getting

dissolved by through his such false accusations and be thankful to Emperumaan

for enabling us get dissolved of our praarabdha karma so easily.

 

UpAya nishtai:

 

1. Except for SarvEshwaran, Sriya: Pathi Sriman Narayanan, we and our

family (wife, children) are not servants or daasa bhUthars to anyone else.

 

2. Even when we are in the evening of our life, or suffering from deadly

disease, and are going to die, since we have already surrendered to Emperumaan,

we should feel happy that the time has come to unite with Him at SrivaikuNtam

through archiraadhi maargam. (soozhuvisum panimugil thooriyam muzhakkina.- TVM

10.9) and gladly welcome death with smiling face. We should know fully well that

we are going to be sitting on the soft lap of our Father Sri Parama padha nAthan

looking and enjoying His red coral like lips and be along with His samastha

parivaaram.- Nithyars and mukhthars.

 

3. Having surrendered to the Sriya: Pathi, we should not worry about our

protection and not be scared of any event happening. He is there to protect us

and whatever happens is His Divine will. (It need not be what we desire. It will

be what He desires for us.)

 

4. Having surrendered to the Sriya: Pathi, we should not undertake any other

means (like bhakti yOgam). We have surrendered to Him with an unflinching faith

(mahAviswaasam). He has already taken a pledge to save us from all sins and has

assured us Not to worry. (so why worry?) We should not do some yaagams /homams

or any other karmas simply because it is going to give us some puNyam, but

simply as Bhagawath preethyartham.

 

5. Having surrendered to the Sriya: Pathi, We should always think that it is all

in Emperumaan's will to alleviate our sorrows and to grant us something good

until our death. Whatever happens is for good.

 

Purushaartha nishtai:

 

1. Having surrendered to the Sriya: Pathi, we should NEVER ever seek for

material comforts, nor should we unduly be worried about some problems occurring

at home with our family, - thinking that everything is happening only due to

praarabhdha karma.

 

2. By worrying about anything, nothing gets resolved. It has to happen as per

Bhagawath sankalpam. - With that jnAnam, we should not brood about the domestic

problems occurring.

 

3. If there is some unexpected wealth or comfort comes our way also (of

course through dharmic way), we should not shun them. We should consider them as

Bhagawath sankalpam and think that that is way to get rid of (praarabdha karma

phalam) puNyams as they will also be stumbling block for SrivaikuNTa prApthi.

 

4. We should view both happiness and sorrows equally with a balanced mind and

have ruchi (taste) only for kaimkaryam to Emperumaan Sriya: Pathi Sriman

Narayanan.

 

5. Having surrendered to the Sriya: Pathi, we should develop an intense

desire (tvarai) for the Paramapadha prApthi and utter Dwayam, (contemplating its

esoteric deep meaning) at all times.

 

All above qualities are for us, Srivaishnavas, who have surrendered to

Emperumaan Sriya: Pathi Sriman Narayanan.

 

If we attempt to inculcate and cultivate these guNAs, Sri AndAL and AchAtya

saarva bhouman Swamy Desikan will be pleased.

 

Any mistake in the above writing is only mine; anything good is due to the great

article written by the author.

 

Before winding up:

 

As Bhagyasaalis (fortunate ones) belonging to Sri Ramanuja dharsanam- our

Srivaishnava Sampradayam, let us remind ourselves of:

 

Tatvam:

 

(1) Sentient soul- Jeevathman;

(2) achith – Insentient matter

(3) Iswaran- Emperumaan Sriya: Pathi Sriman Narayanan- sEshi (master- owner) for

both Chit and Achit

 

Hitham- (means- way) the Lotus Feet of Emperumaan Sriya: Pathi Sriman

Narayanan, through Bhakti yOgam or Prapatti (saraNAgathy)

 

AND

 

Purushaartham- Eternal ceaseless service at the Lotus Feet of Sriya: pathi

Sriman Narayanan.

 

THIS IS OUR SRIVAISHNAVA SAMPRADAYAM.

 

Sri AndAL ThiruvadigaLE SaraNam

Swamy Desikan ThiruvadigaLE SaraNam

Regards

Narayana Narayana

 

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