Maangalya DhaaraNam – part -6

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Kaaradayaan nOnbu.

 

 

We have seen so far two different insights with

reference to maangalya dharanam.

On the one hand, we have enough indicators for the

absence of Mangal sutra in olden days. On the other we have enough indicators

showing how Mangal sutra can have many meaningful connections.

Further probing takes us to a unique practice found in

a small community in a small geographic region, involving the Mangal sutra.

This is the Kaaradaiyaan nonbu, performed exactly at Meena sankramana - at the moment when the Sun enters

Pisces.

Prayers for long life for the husband is done with the

offer of 'kaaradai' smeared with butter and

a new yellow thread (thaali) is tied around the neck

replacing the old one.

This is done by auspicious elderly woman or by

oneself. (1)

An important feature is that this nOnbu is prevalent

only among Iyengars of Tamilnadu.

 

Three issues revolve around this nonbu.

1)

If tying the thaali had not been a practice in the marriages in the past, how did

this nonbu come into practice in the later times?

2) How

did this become popular only among the Sri vaishnavites

of Tamilnadu?

3) What is special about the exact moment of

the sangramana? Any significance to the dishes offered?

Taking up these questions one by one,

" If tying the thaali had not been a practice

in the past, how did this nonbu come into practice in the later times? "

Since our quest is to know how the practice of the

tying of the thaali came into place, we shall keep aside the first part of this

question and look at the second part.

The second part asks how this nOnbu could have come

into practice.

From sangam texts we come to know that a similar nOnbu was in vogue in the Tamil lands from

time immemorial. The specific aim of the nOnbu was a prayer for longevity of

the husband. We can quote a host of

verses from Paripaadal, Kali-th-thogai, Ainkurunooru

and NattriNai that young girls and married woman, after a period of

Paavai nonbu had taken sacred dip in the month of Thai, in river estuaries and

worshiped Manmatha praying for a good husband and longevity for the husband.

Married women have revived their prayers every year on the first day in the

month of Thai (thai neeradal) for longevity of

husband and happy married life. They used to say (as part of the prayer) that

they had done such prayers in their previous birth and would do in their next

birth too. That shows how the belief and practice was deep-rooted and had been

there for ages.

 

The important information about this Thai- nOnbu was

that this nOnbu was done by all married women including Brahmin women. Moreover, the Brahmin women had played an

important role, by acting as priestess or guides for others, besides doing it

for themselves! (2)

 

Another nOnbu is described in Silappadhikaaram.

This was also a prayer for longevity of the husband and a long and happy married life. This was done

by Brahmin women in olden days. This nOnbu was described by a Brahmin woman by

name Devandhi to Kannagi.

Just prior to the home-coming of Kovalan from Madhavi, Kannagi had a dream. It was a bad dream indicating the

exact events that later happened in her life after she re-united with Kovalan.

Alarmed by the dream, Kannagi was discussing about it

with her Brahmin friend, Devandhi. Devandhi told her that the dream indicated

that Kannagi had not performed a nonbu

in her previous birth, that was meant for happy life with the husband

But even then it was not late. Devandhi advised

Kannagi to go the Sangam of river Kaveri (where

it joins the sea), take a dip in the scared waters of Surya

kund and Soma kund situated there and

offer prayers at the temple of Manmatha (the

Lord of Love).

This simple austerity would not only bless her with a

happy married life but also would make her be born in 'Bhoga bhoomi' in

her next birth where she can enjoy un-interrupted happiness with her husband.

But Kannagi did not show interest in her advise and

quipped it as something not in vogue in her families. (3)

 

(This shows that this nOnbu was not popular with other

varnas (here Vaisyas), but was popular among the Brahmins.)

 

A continuing tradition is found in Thiruppavai. Thiruppavai and the Naacchiyaar

thiorumozhi beginning with the Thai-nOnbu is related to the longevity of

the husband. The unmarried girls practiced it for getting a good husband. Andal as an unmarried woman could not have expressed

the events related to the nOnbu done by married woman. But we can not rule out

the probability of a continuation of this nOnbu in a renewed way in

Kaaradaiyaan nOnbu ¨C this will be discussed in the later part of this mail.

Similarly, the nOnbu at Sangam described by Devandhi

also seems to have influenced in shaping the Kaaradayaan nOnbu.

The nOnbu at Sangam was specific about holy dips at

Surya kundam and Soma (Chandra) kundam.

The Sun and the Moon are

personified as

the Charkra and the Shanku of Lord

Vishnu.

The olden Tamil texts do identify

the chakra and shanku as the sun and the moon.

Paripaadal says that

Lord Vishnu holds the Sun and the

Moon as his two weapons. (4)

Silappadhikaram also says that the Lord at Tirupapathi stands atop the hill

with the sun and the moon as his Chakra (because sun is red and round) and

Shanku (moon is cool and white, and shanku is got from the waters signified by

the Moon) (5)

Andal also

makes a mention of this in Thiruppavai (6).

The verse " AnkaN

maa-gyaalam " contains the information of how even the kings used to

take a dip in the Sangam and wait for the darshan of the Lord with the Sun and

the Moon.

The 'sangam iruppaar pOl vandu

thalai-p-peidhOm' describes a scenario of even kings taking dip in the

two kundams in Sangam and waiting at the door step of Lord Vishnu to see the

rise of the sun and the moon when the Lord gives darshan to them.

Andal and her friends also were waiting to get the

darshan of the Lord who has the Sun and the Moon (Chakra and Shanku) as though

they too had bathed in the Sangam.

All these indicate a tradition of Vishnu devotees in

the practice of a nOnbu from time immemorial that was meant for the happy

married life and longevity of the husband.

 

When we have the background information of what was

meant by the darshan of Sun and Moon and Sangam and a dip in the sangam, it

becomes clear that it had reference to an austerity followed for long as a

tradition

This explains the 2nd question raised in

the beginning,

" How did this become popular only among the Sri vaishnavites of Tamilnadu? "

 

The nOnbu directed at the Lord having Sun and the Moon

as His weapons, must have been popular with Vishnu devotees since time immemorial.

The worship related to Manmatha ¨C a practice mentioned in Sangam texts and

Silappadhikaaram ¨C had continued in Andal's times too.

But later with the formulation of tenets of Sri Vaishnavism after Acharya Ramanuja, the practice

would have continued by shedding the Manmatha part and also by not making it

mandatory to go to Sangam or a river bank to do the nOnbu. The reason obviously

is in line with Srivaishnava tenet of complete loyalty to Sriman Narayana. However

a practice that was in vogue for ages which was done in the belief that one is

continuing it from previous births (it must be noted that in both the instances

quoted on Thai neeradal and Sangam-dip, the prayer included a reminder to God

that the person had already done the austerity the previous births too) should

not be discarded. So it must have continued but with changed stipulations in

the wake of re-framing the nOnbu in accordance with Srivaishnavite practices.

What is of interest to our current topic is that Mangal sutra is an integral part of this nOnbu!

 

This was not so in earlier nOnbu ¨C not even till

Andal's times. Since the nOnbu looks like a modification of previous practices

with emphasis on Srivaishnavite tenets, we can say that the ceremony of

Maangalya dharanam must have entered vedic marriages around the time of or later

to Ramanuja's period.

A further probe into kaaradayaan nOnbu on its timing

every year, seems to further unravel the mystery around Maangalya DhaaraNam.

 

The 3rd question is

" What is so special about the exact moment

of the sangramana? Any significance to the dishes offered? "

 

To find an answer, let us look at the practices in

those times.

From Sangam texts we know that Thai nOnbu was done on

the first day of Thai.

This gives rise to a notion that it was done on the

first day of the solar month of Capricorn.

But a confusion arises about the month ¨C whether it is

solar or lunar ¨C if we look at the other information.

If it is Surya sankramaNa or Thai sankramana, then the

day must have been Makar sankaranthi.

But nowhere in the texts on Thai neeradal, is there an

indication of Makar sankaranthi or beginning of Uttarayana. But the texts do give us an information about

the first day of Paavai nOnbu. From Paripaadal to Thiruppavai, the reference is

to begin the Paavai nOnbu on the Full moon day of

Maargazhi. The Full moon occurring on Thiruvadhirai was the first day of

Paavi nOnbu according to Paripaadal. Andal also indicates the 'Mathi-niraindha nannaaL' on the first day.

 

This means the reference is to pourNami in the lunar

month of Maargazhi.

Today the Full moon occurs in Thiruvadhirai when the

sun is in Uttraadam and not when the sun enters Sagittarius.

The time lapse is there due to Precession which was

discussed previously in this group (7)

Based on that, one probability is that solar

snakramana coincided with Full moon of the lunar month of the same name.

This is supported by Naacchiyaar

Thirumozhi, where Andal talks about her month long penance in Thai and

also mentions about the first half of Maasi. This means the solar month of Thai

contained Krishna paksha pushya and sukla paksha Maagha in those times.

If Andal were to do a month long austerity it was for the whole of solar Thai

which included the first half of lunar Maagha.

The import that we must not miss is that the austerity

coincided with solar sankramana which also had the auspicious time of Full

moon. But this coincidence can not be had at all times. With the precession of

equinoxes happening, it is not possible to stick to Luni-solar coincidence as a

pre-condition always.

When left with a predicament to choose between the

two, the solar calendar takes precedence. Because, sun's movement is the controller

of events. (The Yearly predictions are made on the basis of sun's movement

only). In the changing position of the sun in the backdrop of the zodiac, the

need was there to re-do the timing or recommend a new time which will go well

with strengthening the prayer for ayush or longevity of the husband. When seen

with this rationale, we are able to understand why the meena sankramana was

chosen for this nOnbu.

 

Timing

of Kaaradaiyaan nonbu.

It is believed that the timing of it is the

same time as that of Savithri getting back her

husband. But there is no proof for this time.

Savitthri lore is older than Valmiki Ramayana

for we find a mention of it in the dialogue between Sita and Anasuya. (8)

But astrologically speaking, the Meena

sangramana indicates a number of pointers for astrologer- initiated remedy for

warding off any danger to the life of the husband.

First of all the entry of sun into Pisces

stands for the power of Daivagna (astrologer).

Sun's entry into Pisces indicates that the

time is powerful to the astrologer. That is, the astrologers gain an upper hold

in the events depending on the lord of the day when sun enters Pisces.

This is also a crucial time for various

reasons as analyzed from the Natural chart of the Zodiac that starts with

Aries.

Recalling the role of Mangal planet from the

previous post, Mars stands for the longevity of

the husband,

Let us see some additional inputs also.

Scorpio is the natural 8th in the

zodiac signifying Ayur bhava for the native of

Aries. But it is also the maaraka sthan for the spouse. That is why the natural

8th indicates manglaya bhava ¨C or the

life of the spouse.

The astrological rule is that Saturn is the

signifactor for aayush (longevity) and Saturn with the lord of the 8th

ensures longevity. (9)

But it is doubtful when Saturn is in the

natural 8th house (where he is in enmity) or with Mars the lord of

the natural 8th.

It is because Saturn is debilitated in

Martian Aries and therefore becomes inimical in Martian Scorpio.

Though he allows Mars to exalt in his own

house in Capricorn, Mars does not reciprocate

the same.

Saturn is debilitated in the house of Mars in

Aries!

This is a dangerous game between

these two planets since Saturn stands for

longevity and Mars is in constant fear for life as a planet of the soldier! If

Mars is not vigilant, he will be finished by Saturn, for Saturn stands for

Natural justice, exalting in the house of spouse in the 7th in

Libra.

 

In the natural zodiac, Mars is lord of Aries.

His 4th drishti is on Cancer, the

house of Moon, his friend. But there he is weak as he debilitates there.

His 7th dhrishti is on Libra,

there he has no power because his master, the king Sun debilitates while Saturn

only holds the balance of justice there!

His 8th dhrishti is on Scorpio,

and here too if his friend Moon is not helpful and will go into debility,

unable to help him in mangal things.

All these 3 places crucial for Mars, can not

be rectified unless helped by placement and association of other planets.

Every aspect of pulling him through has been

devised in astrology calling for the famous 'marriage-

matching' conditions.

But Mars is inauspicious in 12th

too, though he has no dhrishti on the 12th house of Meena. It is

here the astrologers seemed to have worked out some exceptional remedies.

For a moment to be auspicious, the power of Sun, Moon, Jupiter and the lagna lord

must be there.

And Mars must have a safe passage to ensure

longevity to the husband

All these can be ensured at the moment of

entry of sun into Pisces.

 

This is how it happens.

Mars sails through a safe passage in the

house of Saturn, in Capricorn by exalting there.

Then he enters Aquarius, again the house of

Saturn. There is every chance for Saturn to avenge Mars for debilitating him in

Aries. But Saturn is not able to do because here Mars enters into his own

stars, Avittam 3rd and 4th pada.

Then he enters Rahu's stars. They also see

him placed in Uccha (exaltation) and favorable signs in the Navamasa which is indicative of the Dharma done in the

previous birth. As long as Mars in the 2 houses of Saturn, Saturn can not touch

him.

But the moment Mars enters Pisces, that is,

Poorattadhi (purva bhadhrapada) 4th pada, he will be placed in debility in cancer in the navamsa!.

The moon can not help him there. Because the

state of a planet in the navamsa only determines the result of it as shown in

the Rasi!

Mars will be in difficult waters if he is

entering Pisces (Pisces sangramana)

 

So this moment of sangramana is strengthened

at the instance of the astrologer whose power of word is also indicated by that

moment and chosen for invoking the mystic powers of Nature so that long life is

ensured to the husband.

They chose the moment of sun's entry into Jupiter's rasi of Pisces

for the Kaaradaiyaan nOnbu.

- the moment will be in the house

of Jupiter in the rasi

and in the house of Moon, in cancer

in the Navamsa.

Even if times are such that Mars is

crossing Kumbha ¨C meena junction,

thereby getting debilitated in navmasa at the time of nOnbu,

the nOnbu

lagna will be such that it will be in the house of Jupiter (pieces) in

rasi,

and in Cancer, the house of moon in

navamsa,

thereby canceling the debility of Mars!

Thus the junction of Maasi and

Panguni stands for strength of the crucial planets

that determine the auspiciousness

of the time of the nOnbu.

 

The kind of deep thought that has gone into fixing

this time for the nOnbu goes to show the high importance given to Mangal dosha

in those days.

Unless the need was strongly felt to safe guard the

marital life of a couple, this kind of adding new regulations could not have

come into place.

 

Moreover the dishes offered

at the nOnbu also have a connection to Mangal or longevity related

issues.

The authentication

for this comes from Atharvana veda

 

Rice cake is offered along with butter.

Because that is the remedy stipulated by Atharvana

veda (10)

Rice and barley are considered to be the two

foods that protect one from weakness of the body and injuries. They are offered

in the prayer in Atharvana veda. The prayer is also aimed at requesting Agni not to touch the person, because Agni destroys

body. Ghee which is generally offered in prayers, is not used, as it is made by

heating. The unheated butter is offered in symbolism of asking Agni deva not to

trouble the one for whom the prayer is made.

Not only on food offered, we get to see authentication from Atharvana veda on the sacred thread

too - on how a thin yellow thread tied to objects of certain designs, with

specific manthras invoked on it, can protect the life of one and one's partner.

The Atharvana veda itself is a source for Predictive

astrology. The ceremonies and symbols connected with Mangalam are

traceable to Atharvana veda which the astrologers of those days would have

picked up and propagated in the changing times of Kali becoming harsh on human

life. The increasing incidence of wars and misery in the last 800 years created

a justification for re-formulating certain customs ¨C one such re-formulation

occurring in the form of Maangalya dharanam.

 

(to be continued)

 

*******************

 

Reference :-

(1) http://meerablogs.blogspot.com/2006/03/karadaiyan-nonbu-special.html

 

(2) http://jayasreesaranathan.blogspot.com/2008/12/paavai-nonbu-how-it-was-done.html

 

(3)

Silappadhikaaram, Chapter 9 ¨C (55 to 64)

(4) " iru vEru mandilath-thilakkam pOla

nEmiyum

vaLaiyum yEndhiya kaiyaal "

says Paripadal 13-

lines 8 to 12

(5) This comes in the first part of

chapter 11 in Silappadhikaram which is full of important information of

interest to researchers and Vishnu devotees.

It

is given as a narration by a Vedik who is on a pilgrimage. He praises his king,

the Pandyan, by recalling his ancestors who once ruled Then-Madurai that was

later sub-merged.

This

Vedik then praises his God Vishnu and says that he is going to Srirangam and

then to Tiruppathy.

The

information contained here is that people went on pilgrimage to Srirangam first

and then to Tiruppathy.

The

description of the gods in these 2 kshetras is indeed valuable as it tells us

how these deities looked about 1800 years ago.

Of

interest is the Lord in Tiruppathy, who was described as having shanku and

charka in his two hands.

The

Vishnu roopam in 'kidantha vaNNam' and 'nindra vaNNam' as described in Silappadhikaaram

(also in all songs on Thirumaal in Paripaadal) make no room for doubt about

Bhagawan's Thiru vuruvam.

This

is to be compared with the description by Peyazhwaar, (3 rd Thiruvandhathi 63)

of

The Lord at Thiruppathy as a mixture of Shiva ¨CVishnu roopam

And

there is also the legend of Ramanujacharya to have restored the Vishnu roopam

with shanku and charka.

The

description in Silappadhikaram is older than Peyazhwar's.

Peyazhwar

is connected with the other Mudal azhwars and had lived in the period after

Maamallan. There is reference to Maamallai in Bhoothathaazhwar pasuram.

Maamallan came after Silappadhikaram period.

So the Silappadhikaram description

reveals that it was purely a Vishnu roopam in Tiruppathy in the earlier period.

Differences had cropped up only later to Silappadhikaram period.

(6) Thiruppavai - verse 22

(7) http://jayasreesaranathan.blogspot.com/2008/12/dating-of-thirruppavai-from-paasurams-3.html

 

(8) Valmiki Ramayana (2-118-10)

(9) " AyushkaarEna saninahi adhyashtamaadhipathiryadi

SambhandO vidyatE yasya dheergaayur

yogamuchyate "

-

Bhaavaartha ratnakaaram

 

(10) Atharvana Veda- VIII, 2.

Prayer for exemption from the dangers of death.

" 18. Rice and barley shall be auspicious to thee, causing

no balâsa,

inflicting no injury! They two drive away disease, they two release from

calamity.

19. Whatever thou eatest or drinkest, the grain of the plough-land or milk,

whatever is or is not to be eaten, all that food do I render for thee free from

poison. "