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A series on how the custom of tying the Mangal sutra could have come into
practice.
***************
part -1
Mangal sutra - not a part of Vedic marriage.
Human life revolves around four concepts namely, Dharma, Artha , Kama and Moksha.
The very first step "Dharma" can be followed only in Grihastha ashrama.
After the completion of education in Brahmacharya, one pays the dakshinai to the
Guru, and seeks permission from the Guru to enter married life to dispose off the
third rNa, namely Pithru rNa (the other two are deva rNa and rishi rNa. A person
is born with these 3 debts) - " Achaarya priyam dhana mahrutya tantum
mavyavatsetsi" is the Taittriya vachan.
The entry into grishatha ashrama is beset with vows and wishes so that dharma,
Artha and Kaama can be attained or performed in complementary roles by the man and
the woman in a life long commitment. This commitment done as marriage rite, is
based on the premise that every act of life encompassing the above four,
collectively known as Purusharthas, can not be done without the woman as the force
of Thought. This force of Thought is shaped by the three gunas (sattwa, rajasa and
tamasa) impelling the man to convert that Thought into Action. (1) The woman and
man thus personify Mind and Action and are united in a marriage through a series
of rituals of which the tying of the Thaali or Mangal sutra is an important part.
Today the Mangalya dharanam is considered to be the core or the most important
ritual of Hindu marriage. The wearing of it is considered as indicative of the
married status of the woman. But looking back into history – which can be
deciphered from the texts that we have both in Sanskrit and Tamil, we get a
picture that this important ceremony of the marriage celebration was not in vogue
in olden days.
One of the oldest narration on marriage is the marriage of Rama and Sita.
The Valmiki Ramayana which narrates every detail of Rama's life and his marriage,
does not make a mention about the tying of the mangal sutra. There is however a
mention of mangal sutra – but that was to be worn around the wrist ceremoniously
with the chanting of mantras. Both the bride groom and the bride undergo that
ceremony before entering the marriage hall. (2)
The 'daanam' (kanya daanam) is done by Janaka by giving Sita as 'dattam' to Rama
by pouring the sacred water on his hand that was holding Sita's hand. But there
was no 'Mangalyam tantunanena' sloka as we hear in to-days' marriages. King Janaka
gave Sita's hand to Rama and poured water on their hands, with a mantra in the
form of a declaration that from thenceforth Sita would become his "Saha dharma
chariNi" - who would follow his dharma for ever. (3)
Until around 1000 years ago, there has not been any mention of Mangalya dharanam
in marriage ceremony. The strong evidence is Andal's "Varanamayiram' verses. In
'Varanamayiram' pasuram, Andal speaks about 'kaiththalam pattral' (pANi
grahaNam)and not about Mangalya dharanam. Every important act of marriage as per
Vedic customs is mentioned by her. The 'Pori iduthal' (offering the puffed rice
into the agni. The puffed rice is given by the brother of the bride) too is
mentioned by her, but not the tying of the mangal sutra.
The Hindu marriage custom that is followed today and that was followed in Rama's
marriage was called Prajapathi (one among the 8 marriage types). (4) The original
customs did not contain this ritual of Mangalya-dharanam. The marriage customs
and mantras can be traced to Vedas and Vedic mantras are used in these customs –
barring Kanya daanam and Mangalya dharanam. The Sruti (Vedas) -dictated practices
of marriage had 5 angas (parts only) , namely varakanyAnvEShaNa (seeking the
bride), pANigrahaNa(taking the hand), pradhAna hOma, saptapadi(taking 7 steps) and
lAjA hOma (pouring of puffed rice into the hands of the bride). The left-out parts
are Kanya daanam and Mangalya dharanam. The mantras for these are as told in the
Vaayu purana. (5)
Based on this there is also an opinion among the Tamils that the tying of the
thaali is Dravidian ritual and not an Aryan ritual – harping on the so-called
Aryan- Dravidian divide. But then there is absence of mention of Thaali in ancient
Tamil customs too. Ancient Tamils did not have this as part of the marriage
ceremony! Among the ornaments, only bangles were considered as auspicious and
indispensable – but there is no mention of thaali. (6)
This series on Mangalya dharanam looks into all these from all angles and seeks to
present the available information with me, thereby putting into perspective what
this custom was about and how this could have come up in practice.
I have dwelt to some extent into Sanskrit and Tamil sources and some other works
on customs of marriage besides my pet subject of astrology. Needless to say my
perspective on this issue got shaped only from astrology and from the life of
famous astrologer-mathematician Bhaskara's daughter Leelavathy!
***************
Part -2
We find that the Kovalan – Kanangi marriage also was a Prajapathi marriage –
similar in description to Rama's marriage.
Writing his commentary on such a marriage as told in Thol kappiyam,
Nacchinaarkkiniyar justifies the name Prajapthi in Prajapthi marriage as told
above.
Such a marriage is praised by all as 'Nonbu' or a tapas that has come true,
because it is very pleasing and joyous to see such a marriage.
The spectators, while blessing the couple with sacred rice
used to think what kind of nonbu or tapas
they must have done to see such a marriage. (10)
************
Part-3
So far we have seen from Sanskrit and Tamil texts that the ceremony of Mangalya
dharanam was absent in Vedic marriages – at least until Silappadhikaram times.
However we do come across the mention of 'thaali' in olden Tamil texts.
In this post, we will analyze the information related to 'thaali'.
Thaali is found mentioned in many texts, but this is something worn by the babies!
Thaali is the shortened form of 'Im-padai-th-thaali' meaning, 'thaali having 5
weapons'!
It has been customary in olden Tamil lands to use this Im-padai-th-thaali' for
kids,
as a kind of amulet to ward off evil eye.
This chain was tied around the neck of the baby on the 5th day of its birth.(19)
The baby would be wearing it till the time it starts eating solid food.
This is known from Purananuru (20)
wherein the mother says that the thaali is not yet removed from her baby
to be replaced by a garland,
for he has not started eating food.
He is still continuing on milk food.
The thaali, dangling on the neck of the baby never misses the attention of the
people,
because that is the period the baby will be crawling with the thaali
that sways rhythmically, as the baby moves around.
The golden thaali shines with the images of the weapons
in such a way that no evil can come near the baby.
The mother talks about the beauty of her kid with the thaali on his neck (21)
Other texts also mention about thaali,
but only in the context of a baby wearing it. (22)
**************
Part-4
We have seen in the earlier posts that the tying of the Mangal sutra or thaali
was not prevalent in Vedic marriages and
also in ancient Tamil marriages which largely followed Vedic customs only.
We also saw the origin of thaali which was worn by kids as a protection from evil.
After having seen what thaali means,
let us move on to see what 'Mangal' or Mangalya and sutra mean.
We get to untie the knots of the secrets of this term, as we look at another
important,
yet ancient sthothra on Mangalyam.
It is a sthothra called 'Mangalya sthavam'.
'Mangalya sthavam' is a prayer addressed to several avatharas of Lord Vishnu,
occurring in the forty third chapter of the Vishnu Dharmotharam Ithihasam.
It is a conversation between Sage Pulasthya and his disciple sage Dhaulabhya.(25)
On being asked by Dhaulabhya,
about the most suitable prayer
to drive away bad dreams and
for being able to complete all jobs in a proper fashion,
sage Pulasthya tells him that only a prayer to Lord Vishnu
would help him achieve that, and he also teaches the prayer to him.
That prayer is "Mangalya sthavam".
The prayer is for increasing 'mangalyam' (Mamasthu mangalya vivrudhaye)
by seeking Lord Vishnu's blessings,
to protect oneself from all evils and sins
The result is that any work started with a prayer for
Mangalya- vriddhi, (as in Mangalya sthavam) is completed without any problem.
This tallies with the goal of the two sthothras explained above –
that of invoking Mangalam at the beginning of any action or event
so that the evils and sins can be removed
and the action can be done with protection from the Lord.
In the case of Silappadhikaram,
this has resulted in the proper completion of the work
that has withstood time and
also brought immortal fame to the author!
Based on these let me proceed further in the analysis of Mangal sutra in the next
post.
*****************
Part-5
Maangalya yOga.
Moon and Mangal if found together anywhere in the zodiac are said to indicate
'Chandra-mangala yOga' – also known as "Maangalya yOga".
The mutual aspect from degrees 180 apart from each other also bestows this
Maangalya yOga.
The best form of Maangalya yOga is when moon exalts in Taurus (a constellation of
Venus – indicator of love and wife)
and Mars is in its own house in Scorpio.
Another best combination is when moon is in its own house in Cancer and Mars is in
its exaltation in Capricorn.
But if Mars goes to the house of Moon and moon moves to the house of Mars in
Scorpio,
that is the worst case of debility, for,
moon debilitates in Martian sign (Scorpio) and Mars debilitates in Moon sign
(Cancer)!
This kind of peculiar relationship exists between the two.
What could be the rationale of this debility when these mangal-ensuring planets
occupy each other's house?
The above mentioned Mangalya yOga will confer mangalam only when it occurs in the
2nd house of family, 9th house of Bhaagyam, 10th house of Karma and the 11th
house of Laabha (profits).
This means Mangalya yOga will be conferred only in these signs that stand for
wealth and prosperity of the couple in marriage.
When this yOga occurs in these houses the man will be of good character having
respect and adoration for his wife and
will lead an auspicious and happy life with her.
Since Mars signifies the house of death of the spouse, that house (8th from the
girl's) comes to be regarded as 'Maagalya sthaan'.
That this 8th house has an impact on any auspicious event is further confirmed by
a non-compromisable stipulation on 'ashtama shuddhi' in fixing the muhurtha for
any auspicious event.
Ashtama shuddhi means that the 8th house from muhurtha lagna must be clean.
It must be free of evil aspects.
If an event has to happen without hindrances, ashtama shuddhi must be there.
If an event must give rise to happy and auspicious results, then ashtama shuddhi
must be there.
The widely prevalent practice of having marriage function on the day of Rohini
goes well with moon in exaltation aspecting the 8th house of Mangalyam in the
natural zodiac.
Thus the Mangal planet occupies an important place in deciding the course and
outcome of an event!
Shiva Purana describes (so too other texts that sprang in the last 1000 years)
(34)
the marriage of Ganesha which is highly symbolic.
Ganesha wins his brother Karthikeya in a competition by showing that
circumambulating the parents is akin to going round the earth many times.
In other words, this means that if one understands the glory of parents,
one is said to have understood the ways of the world
without even having to go round the world to get a first hand experience.
As a result of this demonstration of wisdom and winning the competition,
Ganesha was married to Siddhi and Buddhi.
These two are in fact Success and Wisdom
and a person endowed with these two is said to enjoy complete blessings of Maha
laskhmi
because Maha lakshmi signifies these two. (35)
(It must be recalled here that in his Phala sruti on Ramayana, Kavi Valmiki has
said that
gods like Vinayaka will stay in the house where Ramayana is recited. (36)
From the above symbolism of Vinayaka, it is understood that Lakshmi Kataaksham –
in the form of Siddhi and Buddhi –
and kshema and laabha will be experienced by the person who recites Ramayana. )
Naadi is about the kind of basal element that is predominant in a person's body.
The medical science of Ayur veda treats patients on the basis of 5 naadis only.
But the 5 nadis were further fine-tuned to 3 naadis
and the 27 stars of the zodiac were found to be indicative of the 3 naadis,
namely,
Vaata, pittha and Sleshma.
This Naadi can be detected by the holding the wrist
as how doctors of today feel the pulse.
It is perhaps for this reason, the earliest practice was to tie a 'kangaN'
around the wrists of both the bride and the groom.
This is done even before the couple are brought to the wedding Mantap.
Rama and Sita had this done to them. (refer part - 1 )
The marriages described in early Tamil texts also mention this. (refer part - 2 )
It is perhaps due to this,
the bangles were given importance in marriage and for the married woman.
When the husband dies, it is like losing the 'naadi' and so the bangles are lost.
This custom still continues in the north.
The Mangal dosha in the horoscope was meticulously analyzed for proper matching
so that the couple can live longer.
And astrology too came to re-structure its Koota- matching or
Nakshathra poruttham.
Naadi-p-poruttham was no longer given importance.
Its place has now been taken over by Rajju-p-poruttham!
In this connection we are drawn to look into a ritual called the 'kaaradaiyaan
nOnbu'
This nOnbu is done with a prayer for longevity of the husband, by replacing the
mangal sutra or thaali!
When Mangalya dharanam itself was not a part of the culture in the past,
a question arises how this nOnbu could have come into existence.
'Kaaradaiyaan nOnbu' is the only occasion when the Mangal sutra is re-tied
every year – year after year -
The timing of this nOnbu is impregnated with a lot astrological meanings
peculiar to Mars, the Mangal planet.
This nOnbu is done in the foot steps of Savitthri
who went after Yama to get back her husband Satyavaan.
The timing of this nOnbu holds the next key in unraveling the secrets of
Mangalya dharanam in Hindu weddings.
***************
Part-6
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. (39)
An important feature is that this nOnbu is prevalent only among Iyengars of
Tamilnadu.
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! (40)
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) (43)
Andal also makes a mention of this in Thiruppavai (44).
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.
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
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 � a practice mentioned in Sangam texts and Silappadhikaaram � 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 � 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.
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.
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 (48)
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 � one such re-formulation occurring in the form of Maangalya
dharanam.
***************
Part-7
The practices connected with the kaaradayaan nOnbu give us vital clues connected
with Maangalya dharanam.
The performance of the nOnbu resembles a make-over of ancient Tamil practices of
Thai neeradal and Sangam worship aimed at prayer for long life for the husband.
The dish, namely kaaradai also has a AtharvaN backing. The AtharvaN remedy for
escape from threat of death is a rice cake mixed with barley. But in the nOnbu,
kArAmaNi (cow-gram or lObia) is used instead of barley. The probable reason again
reveals a connection to a prayer for longevity. kArAmaNi is actually a type of
'Payaru' similar to 'pacchai-p-payaru' (green gram). Pacchai-p-payaru is the gram
used for propitiating Vishnu. But the black color of kArAmaNi is the color for the
planet Saturn whose ati-devatha is Yama! Vishnu is Yama himself among
subduers. (49)
It is perhaps due to this reason, black variety of the payaru was chosen to make
the rice cake. It is worthy to mention here that kArAmaNi is called as 'black
payaru' in Kerala!
The prayer to Yama by Savitthri fits very well with the nOnbu - the choice of
the nonbu lagna (when sun transits from saturn's sign) and in offering the rice
cake that is recommended by AtharvaNa veda. There is one more thing left out in
this list � that is the rope with which Yama pulled out the life of Satavaan!
The thaali in the form of a yellow thread has the power to counter Yama's deadly
rope and authentication for this comes from AtharvaNa vEda!
The yellow thread (it used to be red thread, indicating auspiciousness of the
mangal and the power of Sun for whom Mars is yoga karaka and a bosom friend) is
tied with an amulet as told in Atharvana ritual. (50)
The AtharvaN verse speaks about the power of a reddish thread tied with an amulet
in fighting the hostile demons that threaten the life of one. The amulet is made
according regional customs and beliefs. Most probably it must have been in some
form of weapon � one or many of the panchayudhas of Lord Vishnu or a white colored
one like that of a pearl or moon, or a rare gem got from the waters or oceans or
heavens. (51)
The mention of a gem got from oceans or waters, for the amulet reminds us of the
jewel, guarded by Sita as her own life while she was in Ashoka vana. It was the
ChoodamaNi, that was worn on the head! Sita did no mind losing her jewels most of
which were gifted to her by Anasuya whom she met during vana-vaas. She threw some
of them down when she saw the vanaras at the time of abduction. She left the
others hanging in the simshubha tree. She was not seen wearing any jewel while she
was in the Ashoka vana. But she secretly guarded this choodamaNi. This choodamaNi
was a special jewel which she "deliberately guarded". (52)
Such a jewel was a gem got from the waters. 'Vaari sambhavaH', saya Sita. (53)
Such a gem was got from the heavens, says Rama (54)
Such a gem which is got from the waters, from the heavens and embedded in gold is
the exact way an amulet for protection from threat to life is to be made according
to AtharvaNa vEda.
The way Sita kept it safe and near her body all the time (secretly tied to her
saree) has all the indications of a Mangal aabharaN or an auspicious jewel that is
held dear by the wife as though her husband' life is present in that.
It was while talking to Anasuya on the glory of wifehood, that Sita did make a
mention about Savithri. No wonder the Vaishnavite community at the time of its re-
anointment as a distinct community added all those aspects connected with Vishnu
and his avathars.
The amulet of a reddish thread has an authentication from AtharvaNa veda. But it
can not be said for sure that Srivaishnavites introduced the yellow thread for the
nOnbu that it later became a part of marriage ceremony! So far there is no
authentication to say who introduced the yellow thread.
However we can not rule out a probability that it was first introduced by
Srivasihnavite acharyas who formulated this nOnbu. Since everything connected with
protection to husband's life in form of Savitthri's penance was taken care of in
the nOnbu, the only missing item of Yama's rope to be repelled by a yellow thread
around the neck of the wife might have been symbolically introduced. Later this
could have been introduced in marriage ceremonies too.
The reasons why I am led to think in this way were that no other nOnbu or practice
that is in vogue today or even said to have existed in olden days, has this
feature of tying the yellow thread. All the other communities who wear the yellow
thread change it (when they find it worn out) on some auspicious day. They don't
follow a specific day like the Iyengars.
The only other popular nOnbu, namely Varalakshmi nOnbu also features the use of
yellow thread. But it is tied in the wrist as KankaN! This seems to have a
similarity to the naadi-koota connection of the kankaN ceremony in the weddings of
almost all the other communities of India. Even Tamils of olden days wore kankaN.
In contrast, the thaali seems to have come with savithri lore as a counter to
Yama's rajju, the rope!
********************
A few centuries later such debates were heard not too far from Kannagi's land.
A similar mishap � of the type of the mishap that Kanangi suffered
happened in the other end of the sahya � malay ranges of the western ghats.
It happened in the family of a highly revered astrologer
who was defeated by Destiny in his attempts to protect his daughter
from marriage-misfortunes.
(The timing or Muhurtha was an important deciding factor in the success or failure
of any venture. The Vedanga Jyothisha developed for each veda was originally about
fixing the right time for a given task. Failures and mis-fortunes are anyway there
like the darkness following the day light. People in those days were not worried
about whether a task or act would fail. Instead they thought about those timings
which can make any task a success. That is why, a lot of emphasis on Muhurtha and
fixing the right time. But in this age of Kali, if a misfortune is to happen, it
will happen deceiving whatever intelligence we have in tackling it. Such
intelligence is almost nil in today's condition.)
We come to know from Bhaskara's work Siddhantha shiromani which he wrote when he
was 36, (Lilavathi is the first part of this 4-part book. We can guess how young
she must have been when she was widowed) that he was born in the year 1114 AD. So
any new spurt to astrological remedies for matrimonial mishaps as initiated by
Chungadeva would have begun after the 12th century!
In the south of this region, already the life of Kannagi had become legend among
the masses.
The north of Vindhyas was still facing the heat of invasions during this period
between 13th to 15th century. But the south particularly in this stretch of the
western ghats, there was relative peace. People had shuttled in this region and it
is not a surprise that a majority of famous astrological writers in the post 12th
century AD had appeared in this stretch from Kerala to North Karnataka. Almost all
the astrological texts that we have today originated in this area, written mostly
by Brahmins and Nambhothiris who were engaged in vaideekam. The only exception is
Mantareshwara whose book "Phala deepika" is a standard text today for most
astrologers. He lived in Thirunelveli of today. But he too was a Nambhoothiri!
A notable feature in their writings is the elaborate rules for vivaha poruttham.
The Bala vivahaadhi yogas and vaidhavya yogas (widowhood) were discussed in their
books. The dangers from Mangal dosha and Mandhi were widely written by these
writers, particularly the Keralite ones. They were no longer ready to pin their
hopes only on Muhurthas as was done in Vedic period. They wanted to analyze the
horoscope thoroughly and formulate remedies.
They even gave region specific rules and remedies. For example we come across the
mention of noon (abhijit muhurtha) as the right time for marriage in a work called
Muhurtha DarpaN. But it is also said that this is applicable to regions in the
West and in Kalinga. Similarly the muhurtha for wedding is recommended at the
time of sun set and after sunset in Go-dhooLika muhurtha. Again this is not
applicable to all regions. A number of do's and dont's were given by these
astrologers.
These astrologers were generally experts in Vedas. Atharvana veda gives them all
clues on how to go about defeating destiny.
The result was the birth of the concept of amulet to ensure auspiciousness.
Auspiciousness at all times is needed to be ensured. So they looked at the
probable areas of problems and devised their methods accordingly.
These rituals that were once used in general, for protection from diseases and
death, gained a specific relevance in protecting the spouse.
In those days Vediks themselves were astrologers as they had to learn it as part
of shad-angas ( 6 vedangas).
No ritual other than those followed from time immemorial could have entered
marriage ceremony without being initiated by the Vediks who also happened to be
astrologers.
Smooth transition to newer methods in marriage could not have happened without
their concurrence.
That is why we do not have a specific time that can be identified as a time when
reformist kind of rituals were incorporated into marriage ceremony. All that we
can say is this was a later addition. Some Vediks in some parts of this land in
South, most probably in Kerala could have started this. Slowly it could have
spread among others.
Origin in Kerala?
We have indicators to Kerala only, as this was a land of astrologers who also
happened to be Maandriks or adepts in Atharvan practices. The Nambhoothris and
Bhattadris were expert astrologers and Vediks as well. There is practice (reported
until recently) among a sect of Kerala Nambhoothris, whereby the father ties the
Mangal sutra to his daughter before she is taken to marriage mantap. It is like
the Vedic ritual of tying the sacred thread in the wrist before the bride and
groom are taken to the marriage mantap. This was done in Ram-Sita marriage.
Similarly, the tying of the Mangal sutra is done by the father who also happened
to be a priest in those days, as a ritual of caution to protect his daughter from
misfortunes in marriage.
This seems to have become 'Kettu kalyanam' (56) whereby the girls in younger age,
before they reached puberty were made to undergo the Mangalya dharanam- mostly
done by Nambhoothiris (as they were the officiating priests). But there was no
marriage connection. It was like a marriage on paper. Later the girl can marry
anyone ( called Sambhandam which is the actual marriage) and start a family. But
her so called Mangalya dosham is left with the Mangalya dharanam with the
nambhoothiri. If the Nambhoothiri dies sometime later, she follows a ritualistic
mourning for a stipulated number of days but will continue life a s an auspicious
woman with her husband whom she actually married later through Sambhandam.
When seen from this perspective, this Kettu kalyanam looks like a drastic measure
taken up by astrologer �cum- priest who wanted to save a girl from the misfortune
of widow hood. This practice is said to continue in some parts of Kearla even
today � but without knowing this rationale. However in today's life style, this
rationale no longer exists and Kettu kalyanam can be forgotten for ever. But this
is one issue that lends credence to the rationale of when and how Mangalya
dharanam ritual could have entered into marriage ceremony.
***************
Part-8
The marriage ceremonies are almost identical throughout India from Kashmir to
Tamilnadu. The Vedic marriage has held its sway almost on all geographic regions.
The exchange of garland (var maala), kanya daan, paNigrahaNa and sapta padi are
common everywhere. But Maangalya dharanam has found a place in the South of
Vindhyas.
Some sects of Gujarath and Maharashtra follow this ritual. It is found in some
sects in Karnataka and Andhra too, but more widespread in Kerala and Tamilnadu.
The Kerala customs are shocking to some extent. In some sects the father himself
ties the mangal sutra to his daughter before she is taken to the marriage mantap.
In many other sects, particularly in non-brahmin sects, kettu-kalyanam had been
prevalent until recently. The thaali was merely symbolic of a mock marriage so
that even if a severe vaidhavya yoga were to afflict the girl, she would lose her
mock husband and not the one with whom she would be living!
The astrologer –cum- priest possessed the authority to conduct the marriage
ceremonies with some modifications. But such practices can not be included just
like that. Unless there is near unanimous concurrence among the priests of those
times – or debated for quite a few generations, this feature could not have been
included.
To think about it, in today's marriages, some changes are happening. But they are
not about addition of some compulsory feature in the ritual based or Vedic based
events of the marriage. One notable addition of these days is making the couple
pose as married ones in the 'Reception' in the previous day - even before they
become man and wife. But this is a non-ritual and mostly for social convenience.
There are instances of omission too – only in the case of inter caste marriages
when customs of both families are mixed. There may be omissions of some parts of
Vedic marriage due to non-application of it to one of the families (of a different
varna) but there has never been any addition. In the modern set-up, in the wake of
increasing incidence of inter caste marriages, the Purohits may be compelled to
follow some features only. It is also possible that these modified portions of
marriage may become permanent in the years to come.
The planetary ills and mangal dosha had become centre points of debate and every
kind of remedial could have been devised. But times were such that even learned
ones would not invent something from out of the blue and impose it. Vedas and age
old practices were respected in those days.
So any additional feature such as Maangalya dharanam must have some Vedic
acceptance.
Such highly placed Brahmin priests who also happened to be well versed in
Jyothisha could have introduced Mangalya dharanam and it could have gained wider
acceptance gradually over the generations. (in fact almost all the rishis of Vedas
were astrologers whose theories only were re-written concisely by later day
astrologers for easy learning and propagation. From the four-faced Brahma onwards
there are nearly 22 maharishis revered as Jyothisha pravarthakas by astrologers
even as early as 2000 years ago. ) This could have happened any time during the
13th, 14th and 15th centuries. That was the time, lot of activities were happening
in the area of marriage related issues, in formulating vibahadhi muhurthas and in
averting misfortunes in marriages. There are evidences of debates among scholar-
astrologers. New jyothisha books were coming up - most of which are the basis of
what we follow today in marriage related issues.
The Vedic authentication for Maangalya dharanam is found in the famous Rig vedic
hymn on Surya's bridal
This hymn is the basis of the Vivaha manthras.
After invoking the blessings of Soma, Gandharva and Agni to confer strength,
beauty and youth to the bride, the ceremony of Mangalya dharanam begins.
This is supported by the 40th and 41th verse of this Rig vedic hymn. The 42nd
verse asks for non-separation and life of 100 yaers! (58)
This is exactly what the Mangalya dharanam manthra asks for.
The astrologers who found a necessity to incorporate some elements in marriage
could have made Mangal sutra a symbol of protection against Mangal dosha, a sutra
or thread that protects the man, that pulls him from the clutches of Yama's rope.
The inclusion of Rajju (rope) factor in marriage-poruttham is an indicator.
Calling that poruttaham as 'Rajju' says it all!
While tying this sacred thread, the groom says that the thread is responsible for
his life.
He is tying it around her neck so that they live for a hundred years.
In this it is said,
"This is a sacred thread. This is essential for my long life. I tie this around
your neck, O maiden having many auspicious attributes! May you live happily for a
hundred years!"
This symbolism was incorporated in the Mangal sutra. By tying the sacred thread,
the groom signals a union of the two. Here the Mangal connection is not just that
of a Graha. All the grahas or planets are connected to 3 stars each. As such 27
stars of the zodiac are linked to 9 planets. The important feature is that these
stars are lorded by Vedic Gods only. Every Vedic God mentioned in the Hymn on
vivaha manthras is the lord of some star of the zodiac which controls the planets.
The prayer for 100 years – the veda praayam nooru – is something granted by the
Sun God. He grants this to the one who never misses the Madhyaniha vandana! The
Sun grants a life of 100 years to the one who worships Him in sandhya vandana. The
same 100 years are prayed for in the Mangal sutra. That means Mars, the friend of
Sun, who also happens to be the Commander-in- chief for the Sun, the King of the
zodiac (who exalts in the Martian sign of Aries from where He begins his journey
with Ashwin Devas bestowing health – this is told in the Rig hymn too) also is
authorized to grant a 100 year longevity!
The 'Mangal sutra' was indeed worn by women even as early as 2000 years ago as an
ornament – but not with the kind of importance attached to it as is done in our
period to thaali!!
In Sita's times, the 'ChoodamaNi' worn on the top of the head was an auspicious
jewel that can not be parted off by the woman.
That jewel was a like a small ring having a 'gem'.
Rama describes it as the gem got from the waters (59)
But Mangalya sutra was not assigned such an importance, though it was compulsorily
worn by the married woman.
The authentication for this comes from none other than Sri Adhi Shankara.
He tells about the thread tied to the neck of AmbaL at the time of her marriage.
He says this in Verse 69 of Soundarya Lahari written 2000 years ago
Meaning:-
These direct meanings do not add up to an easily understood message. The "guNa-
sankhyA" refers to the number three, coming from the three guNas satva, rajas and
tamas. But when it comes to "praguNa" he is talking of 'strands of string',
because guNa also means 'strand'. And 'praguNa' means 'auspicious strands'. And
this is what brings in the 'mangala-sutra' (auspicious marriage thread) that is
tied at the time of the wedding ceremony. In other words, it means that three
noble strands of string have been twisted to make the mangala sutra for the
Goddess. And it is these three strands that are recalled – 'pratibhuvaH' – by the
three lines on the neck of ambaa. Of course, in addition, we can also interpret
that the three lines implicitly stand for the three guNas also."
(end quote)
In the very first paragraph of part -1 of this series it was written that the
union of the woman and man is complementary to each other – the woman representing
the Thought force (dictated by the 3 gunas sattwa, rajasa and tamasa) and the man
represents the 'Pur' – the city / container that takes up those thoughts and act
accordingly. (61)
The role of woman in marriage is such that she is Shakthi, the in-dweller of the
Trinities. She is "Brahma-Vishnu- Shivaatmikaa"!
Even the name 'Sthree' is a combination of these 3 gunas (sakara, takara and
rakara).
It is also to be remembered here that the 3 gunas are seen as 3 lines on the neck
of a woman as per Samudrika lakshana sastra!
An auspicious woman will have 3 lines on her neck.
This is personified as the thread tied on her neck at the time of marriage.
Why at the time of marriage?
Because from then onwards only, here role as the Thought force or
the In-dweller of the Purusha begins!
This significance attached to the Samudrika lakshana of a woman and the 3 guna
nature in her capacity to propel a man must have found an expression as an
auspicious chain made of gold worn around her neck at the time of marriage.
Meaning:-
"To the Hari who wears supreme happiness as Ornament,
The Goddess Lakshmi is attracted,
Like the black bees getting attracted,
To the unopened buds of black Tamala tree,
Let her who is the Goddess of all good things,
Grant me a glance that will bring prosperity"
The jewel made of gold gives all happiness and prosperity as gold acts as an
amulet for prosperity and long life, says AtharvaN Veda (62)
Such an ornament which is in the nature of female lakshana was worn by AmbaL.
This is not just a decorative description done by Sri Shankara.
The images of goddesses made long ago, are seen wearing this jewel.
She wears many auspicious jewels, the mAngalya AbharaNa, says this verse.
So it can be inferred that maangalyam or thaali was one of specific auspicious
jewels worn by women at the time of marriage and continued to be worn by them.
They were not removed from their body.
In the present day, the toe-ring called 'metti' in Tamil is also an ornament worn
at the time of marriage but never removed.
When the threat is from tigers, tiger tooth procured from the slain tiger is used
as an amulet.
The amulet will be mostly white in color as required by Atharvan mantras.
The Atharvan veda also regards the teeth and bones of evil ones (asuras) who have
been conquered or slain, as suitable for use as amulets.
So there is every chance that the people / goddesses in various places had used
articles as suitable for (or connected to) their places as amulets and tied them
to the golden chains to be worn at the time of marriage.
From these sources, it is known that ordinary women too wore the thaali, as it had
vital meanings connected to it - bearing relevance to Vivaha as the three threads
of Gunas tied together (as told in Soundarya Lahari) and as an amulet kind of a
chain for auspiciousness ( as mentioned in Silappadhikaram)
But this would not have been worn to the chanting of specific mantras at the time
of marriage.
In Sita Kalyanam, the pearl studded ChoodamaNi was given by Sita's father to
Rama's father who in turn gave it to Sita'a mother who fixed it on Sita's head, as
Rama was looking on.
Similarly there may be other auspicious ornaments meant for a married woman and
would have been gifted at the time of marriage by one of the families to be worn.
Purananuru tells that the women have donated everything they possessesed except
the "Vizhai aNi".
The women were referred to as 'vizhai aNi magaLir'.
What is that Vizhai aNi, the indispensable jewel which they can not part off?
The objects that she gave up are described from head to feet and the Urai
(commentary) lists them in the order of the vital organs of the body.
She did not paint her breasts red. (Soundarya Lahiri describes the decoration in
red found on Ambal's breast)
She didn't ever wear the ruby-red Thilakam! (this is indicative of widowhood in
today's custom)
She did not tie her hairs, the hairs were un-tended and let loose! (something
inauspicious in our times)
The verse also says that she discarded all jewels except the 'mangala aNi' (66 )
The next line gives the information about what jewels she discarded. It says that
she discarded her ear-studs. No mention of any other jewels. So the ear-stud was
not considered as Mangal jewel. But there were other Mangal jewels which she could
not remove.
While she removed jewels from forehead (the thilakam), ears, waist and feet, she
did not remove the jewels from hands, neck and nose!
The bangles called 'Thodi' are popular ones with every woman in India those days.
Tamil women were no exceptions. (67)
Even in the Harappan images found now and dated at 3rd millennium BC, the women
were seen wearing bangles in the forearms and upper arms.
They wore neck ornaments.
There is nose ring in addition. Though the currently popular view is that the
nose-ring is the legacy of the Muslims, evidence is to the contrary!
Adhi shankara describes the nose ring of Ambal in Soundarya Lahiri. (68 )
Probing the reason for this, we can locate a rationale in the yoga sastra of
Swara, about the breath. The left nostril stands for Chandra kala and the right
for soorya kala. The left stands for the moon – the feminine factor and the right,
for the sun, the masculine factor. The one who has controlled the two kalas will
become a tri-kaala gyaani.
The left side of the nose has particular relevance with reference to auspicious
days such as Monday, Wednesday, Thursday and Friday (lorded by the benefic planets
moon, mercury, Jupiter and Venus respectively). As per horary astrology, if a
question is asked when the breath is in the left nostril (Chandra kala) of the
astrologer on the benefic days as mentioned above, there will be success to the
querist . The astrologer must be observing his breath when the question is asked
and can answer according to the day and the swara or breath.
The point of interest to our discussion is that lefts side indeed is about
benefics and therefore auspiciousness. The Tamils opted for the right side perhaps
to invoke the blessings of Sun.
In the ultimate analysis, we can say that the nose ring and Mangal chains were
regarded as Mangal jewels from time immemorial. (69)
Such a bindi cures one from all diseases according to this verse.
One interesting feature of the Harappan figurine is that there is no bindi in the
forehead though a kind of projection in round shape is seen in the forehead. The
bindi at the Vagidu is painted red, the hairs in black and the jewels around the
neck in yellow. But there is no such coloring of the round bulge in the forehead.
What is known is that some ornaments worn at the time of wedding have been
regarded as sacred.
But they were all about some golden / some metallic / gem based ornament.
The prayer for Mangal starts before the couple are actually united by their palms.
Once the sacred thread is tied the groom catches hold of the bride's palm.
Even the holding of the palm seems to have some astrological significance.
Thus the very design of grahas in the hand, indicate a constant bullying by Mars.
By holding these two mounts, in Pani grahanam,
the groom is overpowering the grahanam of Mars.
The clasped hands must not be separated till they finish the Vedic vow done with
agni-sakshi. It is because of this they are not supposed to come into contact with
anyone else during this time.
But nowadays everyone clamours around the couple to congratulate them - even
before they had become man-and wife. The process to become married had just begun
with mangalya dharanam and planetary blessings have just been evoked in mangalya
dharanam followed by a firm 'grahanam' of the bride's palm - as if to indicate
that the planets are subdued or under control - that they can no longer play
mischief with the life of the girl.
But this bonded vow is broken immediately after the vow is made! The couple go on
hand-shaking spree with everyone around them. We can see some purohits sternly
warning against this practice. But no one realizes the purpose of the marriage
customs.
The Sun as Athma karaka or the All pervading God guides the couple.
The Moon leads the Thought in the proper way.
In the wedding of Brahmins, particularly Srivaisihnavites,
their kula-guru is Guru, Jupiter.
So they get the sacred thread soaked in Yellow, the color signified by Jupiter.
The Sun guides them as Surya Narayan.
So the bride wears the wedding sari in 'arakku' (ruby) color, the color of the
Sun,
while the groom wears yellow – in tandem with the tradition of Brahmanism
as indicated by Jupiter.
This is akin to taking a sacred dip in Surya kunda and Soma kunda
as told by the Brahmin girl Devandhi in Silappadhikaram.
Conclusion.
The mangal jewels were given to Sita by the Rishi-patni Anasuya so that she may
ever be the source of happiness, valour and youthfulness of her consort, SriRama
She said, "O, Seetha! Your body, anointed with these heavenly cosmetics (and
jewels), will cause your husband to look beautiful, as Lakshmi (the goddess of
fortune and beauty) does the imperishable Vishnu (the Lord of Preservation). (72)
This means only on seeing Lakshmi with her mangal aabharanas, the Lord Himself
will be able to discharge His functions.
It is not enough His consort is alongside Him. She must be bedecked in all
auspiciousness.
The cosmic tattwa of Her role as His Thought-force and keeper of His life, his
well-being is replicated in the mundane life of ordinary people.
May all the Sanatanic principles with which they are ruling Mankind be remembered
for ever!
May all that is Mangal envelop all beings!
May the Sun and the Moon protect all beings as Chakra and shanku!
May Lakshmi samedha Narayana
shower their auspiciousness on the entire human race!
Tail-piece:-
The devadasis also wear the Mangal sutra as they are wedded to God.
They are called as Nithya sumangalis.
They suffer no widowhood.
This clearly shows that Mangalya sutra is connected to the life of the spouse.
The woman become jewel in the heart of their spouse,
as was told in the first stanza of Kanaka dhara stothra of Lakshmi for Hari
**********************************
Reference:-
(1) http://jayasreesaranathan.blogspot.com/2008/05/pati-patni-aur-vivaha.html
"Rama arrived at his father together with all of his brothers, keeping sage
Vashishta and other eminent-saint ahead of them, on an opportune and appropriate
hour called 'Victory...' and all the bridegrooms are adorned with all kinds of
jewellery appropriate for the wedding time, and all have performed the auspicious
ceremony for marriage-thread, conducted prior to the marriage and, all have
thread-bands tied around their wrists, as they all have performed an auspicious
ceremony antecedent to marriage ceremony. [1-73-9, 10a]
(3) iyam siitaa mama sutaa saha dharma carii tava || 1-73-26
pratiicCha ca enaam bhadram te paaNim gR^ihNiiSva paaNinaa |
Meaning :- iyam= this; siitaa= Seetha; mama= my; sutaa= daughter; saha= along
with / in unison with; dharma= duty; carii= acquits herself of; tava= your; prati
icCha enaam= in turn, you wish for [back, take, wishfully take her back] her; ca=
also bhadram te= safe betides you; paaNim= palm; gR^ihNiiSva= take into; paaNinaa=
[your] palm.
"This is Seetha, my daughter, she acquits herself in whatever duty you undertake.
Take her wishfully, let safeness betide you, take her palm into your palm..." [1-
73-26b, 27a]
http://www.valmikiramayan.net/bala/sarga73/bala_73_frame.htm
(4) http://hinduism.about.com/od/matrimonial1/a/typesofmarriage.htm
(18) The 5 weapons are mentioned in the last verse of Vishnu Sahasra nama and
in Sangam texts too besides ChoodamaNi nigandu.
Purananuru -77
(25) The complete sthothra of Mangalya sthavam with meaning can be read at
http://www.sundarasimham.org/ebooks/MangalyaSthavam.pdf
and
http://www.celextel.org/stotrasvishnu/mangalyasthavam.html
(30) Royal umbrella is one among the 21 Mangal objects of the King
Choodamani nigandu – 12-121
(31) Kural 60
(35)
Sidhi budhi pradhe devi,
Bhakthi mukthi pradayinee,
Manthra moorthe, sada devi,
Maha Lakshmi Namosthuthe.
(36) Valmiki Ramayana, Yuddha Khandam -131 -114 "Vinaayakaas cha saamyanthi gruhE
thishtanthi"
(37)
"Mangalam thigazh kaatchi naam vandharuL vanappaal, thanguvaiyagam Mangalan yena
unnai-ch-chaattrum" – "Since you have seen my auspicious form (in this marriage)
the world would henceforth call you as Mangal" Lord Ganesha to Mars in Vinayaka
Purana.
From 'Deva-p-peyar thoguthi' on Mars in Choodamani nigandu
(38) http://www.celextel.org/stotrasganesha/ganeshamangalashtakam.html
(39) http://meerablogs.blogspot.com/2006/03/karadaiyan-nonbu-special.html
(40) http://jayasreesaranathan.blogspot.com/2008/12/paavai-nonbu-how-it-was-
done.html
(45) http://jayasreesaranathan.blogspot.com/2008/12/dating-of-thirruppavai-from-
paasurams-3.html
(48) Atharvana Veda- VIII, 2. Prayer for exemption from the dangers of death.
"18. Rice and barley shall be auspicious to thee, causing no bal�a, 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."
(51) IV, 10. The pearl and its shell as an amulet bestowing long life and
prosperity.
1. Born of the wind, the atmosphere, the lightning, and the light, may this pearl
shell, born of gold, protect us from straits!
2. With the shell which was born in the sea, at the head of bright substances, we
slay the Rakshas and conquer the Atrins (devouring demons).
3. With the shell (we conquer) disease and poverty; with the shell, too, the
Sa�v�. The shell is our universal remedy; the pearl shall protect us from straits!
4. Born in the heavens, born in the sea, brought on from the river (Sindhu), this
shell, born of gold, is our life-prolonging amulet.
5. The amulet, born from the sea, a sun, born from Vritra (the cloud), shall on
all sides protect us from the missiles of the gods and the Asuras!
6. Thou art one of the golden substances, thou art born from Soma (the moon). Thou
art sightly on the chariot, thou art brilliant on the quiver. [May it prolong our
lives!]
7. The bone of the gods turned into pearl; that, animated, dwells in the waters.
That do I fasten upon thee unto life, lustre, strength, longevity, unto a life
lasting a hundred autumns, May the (amulet) of pearl protect thee.
(56) http://en.wikipedia.org/wiki/Kettu_Kalyanam
(61) http://jayasreesaranathan.blogspot.com/2008/05/pati-patni-aur-vivaha.html
(62) Atharvana veda XIX, 26. Gold as an amulet for long life.
1. The gold which is born from fire, the immortal, they bestowed upon the mortals.
He who knows this deserves it; of old age dies he who wears it.
2. The gold, (endowed by) the sun with beautiful colour, which the men of yore,
rich in descendants, did desire, may it gleaming envelop thee in lustre! Long-
lived becomes he who wears it!
3. (May it envelop) thee unto (long) life, unto lustre, unto force, and unto
strength, that thou shalt by the brilliancy of the gold shine forth among people!
4. (The gold) which king Varuna knows, which god Brihaspati knows, which Indra,
the slayer of Vritra, knows, may that become for thee a source of life, may that
become for thee a source of lustre!
(65) Silapapdhikaaram 4- 54
(66) Silapapdhikaaram 4- 50
(67) http://jayasreesaranathan.blogspot.com/2008/03/tamil-women-and-death-related-
issues.html
(69) The earing and removal of the nose-ring ( Mookutthi) is a daily festival at
Madhurai MeenAkshi Temple at " ardha Jaamam" time . It is a type of Sayanotsavam
for Mathurai MeenAkshi and SrI SundarEswarar . He travels in a small palanquin to
His Devi's sannidhi to the accompaniment of Vaadhyams and tEvAram recitation
(OdhuvAr) and His wife waits for Him and then the removal of Mukkutthi by Her in
preparation for the night's rest takes place . This observance seems to have
relevance to the gist of Soundarya Lahiri.
There are a lot of tourists and devotees, who flock to attend this daily
observance.