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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.10 / ISSUE # 03 dated 19th November 2008
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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)
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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
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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)
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2.TAATPARYA RATNAVALI - SLOKAM 22 (conclusion of 1st patthu)
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
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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)
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