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// ===================================================================== SRI RANGA SRI VOL.10 / ISSUE # 03 dated 19th November 2008 ===================================================================== IN THIS ISSUE: 1. VEDIC WEDDING ? Part 2- Sri ANBIL RAMASWAMY 2. TAATPARYA RATNAVALI - SLOKAM 22 ? conclusion of 1st patthu (SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO) ===================================================================== ISSUES RELEASED With this issue, about 290 Regular issues of SRS have been released so far, apart from numerous "Special Issues" as indicated below: 27 Issues of Vol. 1 15 Issues of Vol. 2 42 Issues of Vol. 3 35 Issues of Vol. 4 28 Issues of Vol. 5 30 Issues of Vol. 6 50 Issues of Vol. 7 and 36 Issues of Vol. 8 27 Issues of Vol. 9 03 Issues of Vol. 10 --------------------------------------------------------------------- You may view the archives at http://www.ibiblio.org/sripedia maintained By Sri Srinivasan Sriram We strongly urge you to kindly peruse the "Regular Issues" archived in the Files Section and view the Contents at srsindex.html (Not the individual postings allowed for encouraging "Reader participation"). We are sure that you will be convinced of the quality of the contents. IF you are satisfied with the quality and contents of "Sri Ranga Sri" - Tell your friends to join by sending an email to Srirangasri-subscribe@xxxxxxxxxxxxxxx IF NOT: Tell us, as to how we may improve. Ever at your service Moderator "Sri Ranga Sri" ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxxxxx 1. VEDIC WEDDING ? Part 2 (By Anbil Ramaswamy) 21. MARRIAGE RITES There are several rites to be observed in sequence prescribed in the 10th MaNDala of the Rig vEda and the Grihya Sutras and Kalpa Sutras and compiled by Sage Aaapatsthamba and are purely religious- like Sumangali Praartahna, Pandakkaal, Nishcyatartham, Vratam, Jaatakama, Naama karma, Laaja hOma, Griha pravEsam, Ammi midittal, (flat grinding stone) Arundati Sighting, Paalikai, wearing MeTTi (silver toe-rings) etc. There are other observances that are mainly social like Jaanuvaasam, Kaasi Yaatra, Oonjal, and Tiru maangalyam. The most significant part of the wedding ceremony as prescribed in the ancient texts are "PaaNi-grahaNam" and "Sapta-Pathi" without which no marriage could be considered to be complete. 22. 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. Uttering the well known SlOkam that is invariably flashed out in season and out of season in Television shows and movies depicting the tying of the "MangaLa Sutram". This, however, is NOT A VEDIC MANTRAM but it is recited by way of tradition. "maangalyam tantunaanEna mama jeevana hEtunaa/ kaNTE badnaami subhagE tvam jeeva saratas satam//" (Vide page 23 of Vivaaha Mantraartha Bodhini" pub: Llifco Associates Reprint 1991)The bridegroom's sister then ties two more knots. 23. 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. There is a famous SlOka in Srimad Ramayana on this. King Janaka requests 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//" Once this grasping of hand commences, the grasp cannot be given the go by till at least after "Saptapathi". Nowadays, it is the norm 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" is over. 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) 24. SAPTAPATHEE This literally means seven steps and is the MOST IMPORTANT item in the Marriage ceremony. 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) reciting the relevant mantras for each step as follows: 1. EkamishE VishNus tvaa anvEtu// "Oh! Fair maiden! With this your first step, May Lord VishNu come 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 come 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 come 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 come with you to bless you with all happiness to at all times" 5. pancha pasubhyO VishNus tvaa anvEtu// "With this fifth step of yours, May Lord VishNu come with you to bless you with wealth in cattle" 6. shad ritubhyO VishNus tvaa anvEtu// "With this sixth step of yours, May Lord VishNu come 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 come with you to give you the ability to fulfill all your duties in life by performing all the prescribed hOmas" 25. 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. 26. HOMAMS GALORE - PRADAANA HOMAM AND LAAJA HOMAM 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 which mixed with clarified butter, she offers in the sacred fire. Parched rice is a symbol of prosperity. 27. AMMI MIDITTAL / ASMAAROHANAM The groom holds the feet of the bride and places it on a grinding stone accompanied by recital of some mantras. This is said to indicate a request to her to stand firm like a rock through ups and downs in their married life. 28. 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. 29. 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" 30. ROLLING THE COCONUT AND 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 engage in rolling coconuts like balls 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. 31. 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 as auspicious. 32. HOMAMS AGAIN "Pravisya HOmam", "Jayaati Homam" "SEsha Homam" and "Praayaschitta Homam"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. 33. ASIEERVAADAM The elders assembled would sprinkle rice mixed with turmeric powder and bless the couple to the chanting of appropriate mantras. 34. ARATHI This is the traditional closing ceremony when two Sumangali ladies wave around the face of the couple plate containing water made red with turmeric and lime (ChuNNaambu) to ward off effects of any evil eye! 35. SAANTHI MUHOORTHAM 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 dasoham Anbil Ramaswamy (To be continued) ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxxxxxx ===================================================================== 2.TAATPARYA RATNAVALI - SLOKAM 22 (conclusion of 1st patthu) (SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO) --------------------------------------------------------------------- ------------------------------------------ SrImate Ra'nga RAmAnuja MahA DeSikAya namaH. With this posting, we conclude svAmi deSikan's tAtparya ratnAvaLi Sloka-s for the first 100 pASuram-s - also called mudal pattu because it consists of ten tiruvAimozhi-s. In conclusion of the first pattu, svAmi deSikan gives us one Slokam that summarizes the contents of the first pattu in which nammAzhvAr has sung BhagavAn's sevyattvam (that BhagavAn has all the guNa-s that point to Him as the object of our worship). Slokam 22: Adau ittham paratvAt (1.1) akhila samatayA (1.2) bhakta saulabhya bhUmnA (1.3) niS-Sesha aghas-sahatvAt (1.4) kRpaNa sughaTanAt (1.5) Sakya samrAdhanatvAt (1.6) | svAdu sva upAsanatvAt (1.7) prakRti RjutayA (1.8) sAtmya bhoga pradAnAt (1.9) avyAja udAra bhAvAt (1.10) amanta Satake mAdhavam sevanIyam (1st pattu) || Thus, in the first Satakam (100 pASuram-s) of tiruvAimozhi grantham, nammAzhvAr points out that BhagavAn is worthy of our adoration, as established by the following guNa-s of BhagavAn sung in the first ten tiruvAimozhi-s: - paratvAt - sarvasmAt paran - MAdhavan is the Supreme Deity above all, without exception.(1.1) - akhila samatayA - sarva-saman -. He treats all devotees as equals, without any differentiation. He is accessible for worship by all, and can be worshipped by all with the same ease of access. (1.2) - bhakta saulabhya bhUmnA - ASrita sulabhan - He is extremely easily accessible to the devotees, to the point that He lets Himself be controlled by His devotees through their devotion (1.3) - niS-Sesha aghas-sahatvAt - sarva aparAdha sahan - He forgives all sins of the devoee who surrenders unconditionally to Him (1.4) - kRpaNa sughaTanAt - (kRpaNa - wretched, helpless; su-ghaTanAt - easily mixing with) - sauSIlyan - BhagavAn moves with even the lowliest of lowly beings without any differentiation, by getting down to their levels (1.5) -Sakya samrAdhanatvAt - It is extremely easy toworship Him - sukara bhajanatvam (1.6) -svAdu sva-upAsanatvAt - Worship of BhagavAn is sweet - sevanam svAdu, it is supreme delight (bhajanam parama bhogyam) (1.7) -PrakRti RjutayA - Naturally consistent in thought, word and deed - "nirupadhimRjutAm" ?One who is sincere in his associations with His devotees (nirupadhi means `without any conceit'; Rju ? one who is honest in his dealings, straightforward. Favorable.). Rather than expecting everyone to adjust to His level, He brings Himself down to their levels, with all sincerity. He bends to the way of the bhakta- s, rather than correct them to His level (1.8) -sAtmya bhoga pradAnAt - He gives Himself to His devotee in small, 'digestible', easy doses at a time so that the devotee gets true enjoyment of Him in completeness (1.9) - avyAja udAra bhAvAt - atyanta udAran - BhagavAn gives Himself without any constraint to His devotees (1.10). With the next posting, we will start the second pattu. Regards dAsan kRshNamAcAryan (To be continued) ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ------------------------------------ Yahoo! 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