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( A revised 8-part series on how the custom of tying the Mangal sutra could
have come into practice)
Human life revolves around four concepts namely, Dharma, Artha , Kama
and Moksha.
The very first step "Dharma" can be followed only in Grihastha ashrama.
"Dharma praja sampatyartham StrIyamudvahe" is the sankalapa made at
the time of marriage. Only with the wife by his side, a person gets the
authority to do any act of dharma or a lead a life of dharma. Only with the
wife, a person can achieve perfection in life by begetting children
"Prajayaahi manushyah poornaah" is the sruti vachan.
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)
The reproduced versions of Ramayana by Kalidasa in Raghuvamsa and by
Kamban in Tamil also do not make any mention of the tying of the thaali.
But there were some ornaments exchanged between the families at the
time of marriage and given to the bride for wearing. The "Choodamani"
(to be worn on the head) was one which was kept as a treasure by Sita.
But there is no mention of the Mangalya sutra – nor any chain like
ornament to be compulsorily worn around the neck as a mark of married
status.
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 leftout 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)
If Mangalya dharanam is important as it is today, why it was not found
mentioned in olden texts is a question. To put it the other way, if this
practice was not sruti authorized, why and how did it come into
practice? When did it come into practice?
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 astrologermathematician
Bhaskara's daughter Leelavathy!
(to be continued)
************************************
Reference:
(1) http://jayasreesaranathan.blogspot.com/2008/05/patipatniaur
vivaha.html
(2) From Valmiki Ramayana, Bala khanda 73 :
"Rama arrived at his father together with all of his brothers, keeping sage
Vashishta and other eminentsaint 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 marriagethread, conducted prior
to the marriage and, all have threadbands tied around their wrists, as they
all have performed an auspicious ceremony antecedent to marriage
ceremony. [1739, 10a]
"Oh, eminentsaint Vashishta, on absolutely performing the auspicious
ceremony for the marriagethread, and thereby tying threadband at wrists
my daughters have already arrived, and they are at the base of the Altar of
Fire, like the irradiant jets of flames of radiant fire... [17315]"
(3) iyam siitaa mama sutaa saha dharma carii tava || 17326
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..." [17326b, 27a]
http://www.valmikiramayan.net/bala/sarga73/bala_73_frame.htm
(4)
http://hinduism.about.com/od/matrimonial1/a/typesofmarriage.htm
(5) "VivAha mantra sUtras" by Sri. M.Keshaviah in 1936
(6) PuranaanUru 253 by poet KuLambaadaayanaar.
PuranaanUru 254 by poet Kayamanaar.
PuranaanUru 255 by poet VaN baraNar.
http://jayasreesaranathan.blogspot.com/2008/03/tamilwomenand
deathrelatedissues.html
Maangalya dhaaraNam – part 2
Similarity in marriage practices!
One of the popular notions is that Mangalya dharanam or tying of the
thaali
was a practice prevalent in Tamil culture only.
This practice spread to the north from Tamilnadu and its adjoining states.
But this notion is not supported by the practices as revealed in Tamil texts.
Nor can it be said that Vedic marriage of the type of Sita kalyanam
was not part of Tamil culture.
Vedic marriage as described in Valmiki Ramayana was also practiced in
Tamilnadu.
Thol kappiyam talks about the same 8 types of marriages.
It also talks bout the PuL nimittham –
the sakuna indications as done in Vedic marriages.
From Choodamani nigandu,
we come to know that though marriage types were eight,
the choice of groom was done only by two methods (1)
They were 'ara nilai inbham' and 'mara nilai inbham'
The former is about the marriage of the two
having similar characteristics in terms of age and kulam
and conducted in the presence of relatives and friends in front of Agni.
This is Vedic marriage and the marriage of Kovalan and Kannagi.
was strictly done by this Vedic method only.
The details of this can be read in Silappadhikaram
The second type is the marriage in which
the groom wins the hand of the bride
by winning some game such as a bullfight or a shooting game.
The bull fight was popular in Mullai lands of Tamil nadu
where the Aayar girl married the winner of her bull.
The shooting game was popular among the soldier clan maravar clan
who had a stake in getting the most valiant person as the soninlaw.
This is similar to Rama's and Arjuna's marriage.
The scene was that of a Swayamvaram –
the girl choosing her groom – but from among the persons of similar traits
who proves himself to be supreme among others.
These two types on choice of groom, as mentioned in the Nigandu
were very much prevalent throughout India in those days –
with no regional difference.
This is because, as is told in several places in the Tamil texts,
this entire country was known as "Naavalam theevu" or Jhambhoo dweepa
All the people moved around this Jhambhoo dweepa
and followed the same culture.(2)
In not less than 3 places in Silappadhikaram,
there is mention of Naavalam theevu referring to the whole land mass
of which Tamilnadu was also a part.
The marriage practices were the same.
The religious practices were the same.
For all the people of this Jhambhoo dweepa,
Ganges was the holy river. Vedas were the authority.
The Cheran king, Senkutuvan who went to the Himalayas
to get the rock for constructing a temple for Kannagi
had made a trip to the North even before that.
That was a pilgrimage trip he undertook with his mother
to take a holy dip in the Ganges (3)
The similarities extend to war practices
and social practices too.
Needless to say the marriage practices were also the same –
without Mangalya dharanam!!
Sita kalyanam was a 'Prajapathi' marriage whereby
the duo belonged to the same kulam, gunas, status (in every sense of the
term)
and were united in marriage by Vedic rituals facilitated by
the "Prajapathi" or 'Brahma'
who guides and directs the marriage ceremonies.
In any Vedic ritual there will be a senior officiating priest
who is designated as Brahma to authorize the proceedings.
It is because of this, such a marriage is known as Prajapathi.
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. (4)
Another commentator, Adiyaarkku nallar coins the Tamil term 'voppu'
for this Prajapathi marriage.
This means the marriage is between the persons of the same clan having
similar traits.
Since it is 'voppu', it also includes marriage within the already related
ones.
Such a marriage described in Silappadhikaram was done in Vedic way.
There was PAnigrahanam but no Mangalya dharanam.
There is mention of 'ashta mangala' things such as
auspicious things that include water pots (kumba) carried by auspicious
women.
There is mention of the vedic practice of growing nava dhanya
(9 types of grains – called paaligai)
There is mention of comparing Kannagi to Arundhathi,
the sacred bath to the bride, the sacred music and so on.
Ilangovadigal used the word "mangalam" in a couple of places
while describing the marriage ceremony (5)
But that was about auspicious ornaments and auspicious decoration.
But mangalya dharanam was conspicuously absent in the description.
Not only in Silappadhikaram, we find mention of simple weddings
with or without Agnisaakshi in Aga nanuru also.
But whatever description is given, it tallies with Vedic marriage rituals
only
For instance we find in Rama's marriage, the thread ceremony done before
the marriage.
A sacred thread was tied to the wrist of both the bride and the groom.
This ceremony is mentioned in Agananuru also, wherein it is stated
that a white thread specially prepared from some plants
(the process of preparing is mentioned )
is tied to the bride's wrist by her relatives. (6).
After the 'thread' ceremony only,
the bride is brought to the decorated marriage platform
and given in marriage to the groom.
The description after this is indicative of 'dattam' that Janaka did (7)
Seeing Nimitta and muhurtha formed an important part in Vedic
weddings.
The same customs prevailed in Tamil lands too.
The auspicious day of the moon joining Rohini as a suitable day for
marriage,
seeing Sakuna or Nimittha and
holding of the hands as a mark of the bride being given to the groom in
marriage
are found in other Tamil texts such as Kaliththogai.
But in all these descriptions,
the tying of the thaali or the sacred thread around the neck is missing.
There is mention of wearing jewels – auspicious jewels
but no mention of this specific ornament as Mangalyam.
It will be interesting to know about the love marriages in those days.
The popular opinion in Tamilnadu is that love marriages were common in
those days.
They quote the 2 states of marriage, namely 'kaLavu' and 'karpu' –
This is told in Thol kappiyam.
Thiruvalluvar also divided the 3rd part of Thirukkural on Kaama into these
two.
But they were not like the love marriages of today.
The KaLavozukkam is not about "kaLLam"
It is defined by Parimelazhagar (in his commentary to Thirukkural)
as the relationship between a healthy (no disease and no old age) boy and
a girl
who match each other in physical looks, in tendencies,
in financial status, in age, in kulam, in characteristics and in love.
The coming together of these two without the presence of relatives
and friends is known as 'kaLavu'. (8)
Intercaste marriages are not suggested by this.
The marriage is between the people of same clan
but consummated without the presence of parents.
By this it is known,
that an Aayar boy married an Aayar girl and not someone from another
clan.
The mobility was not approved – a trait continuing till today
but the mobility of a girl to an upper strata was approved.
It is because marriage is about the 4 purusharthas, of which
Moksha or emancipation is the Final goal!
Every act in human life is expected to train and divert one
to spiritual growth towards Realization of the need to get released
from the cycle of birth.
Movement to a clan that was better evolved in such practices was
acceptable
But movement to a clan that is yet to incorporate such practices
for Final emancipation was discouraged.
These practices were the same throughout the Jambhoo dweepa
and not confined to one area as to claim that it was Tamil culture or so.
In fact the kaLavu and karpu of Tamil lands
have their Sanskrit counter parts in
King Bhoja raja's 'Shrunghara prakasham' as
'sambhogam for kaLavu and
'vipra yogam for Karpu.
We can locate a verse of kaLavu nature in Agananuru (9)
which is about a girl eloping with her lover.
The mother expresses in that verse her wish
that the lover bedeck her in all jewellery.
There is again no mention of thaali
but the girl missing the joy of getting beautified with jewels is indicated.
From this and from other verses on marriage,
it is known that bridal jewellery was part of marriage.
Such decoration is done before the marriage ceremony begins.
But there is no indication of a specific ornament to be compulsorily worn
or gifted at the time of marriage.
If the tying of the thaali is a major event of the marriage as it is nowadays,
then it would have been certainly mentioned somewhere.
But that it is not so, makes us wonder
whether this event was a later addition.
Till Silappadhikaram times,
Mangalya dharanam was not in vogue –
this is something we can say with certainty.
According to Silappadhikaram, Madurai was burnt on a Friday
with moon in Kaarthgai star,
in the Krishna paksha, in the month of Aadi. (10)
If this date can be identified,
we can know for sure until what times,
the purely Vedic way of marriage –sans Mangalya dharanam
was in practice in Tamil lands.
(to be continued)
***********************
Reference:
(1)"koorumOr paruvam nlla kulam otthadaaga theevEttaar
iyalil irutthal ara nilai inbhamaagum
yEru thaan thazhuval villai ilakkam aithiduthal ellam
maarudau neriyil kootta mara nilai inbhamaamE"
Choodamani nigandu 12 63
(2) Silappadhikaram 25174, 299, &17
Manimegalai – 21
Paripaadal – 58
(3) Silappadhikaram – 25 16062
(4) Chapter 1 of Silappadhikaram
(5) "mangala aNi" – silappadhikram – 147
"mangala nal aMaLi" 159 (amaLi cot)
(6) "VeN nool katti" Aga nanuruy 136
(7) "thamar namakku 'eendha' thalai naaL" Aga nanuru 136
(8) "kaLavaavathu piNi, mooppu, irappugaL indri, engyaandrum voru
thanmaiyaraai, vuruvum, thiruvum, paruvamum, kulanum, gunanum,
anbhum mudaliyavattraal thammuL voppumai vudaiyaraai, thalai
maganum, thalai magaLum, pirar koduppavum, aduppavum indri, paal
vagaiyaal thaamE yethir pattu, puNarNthu varuvadhu" –
ParimElazhagar in Thirukkural vurai for KaLaviyal of Inbhatthuppaal
(9) Aga nanuru – 35
(10) Silappadhikaram
Maangalya dhaaraNam – part 3
Thaali –its meaning and origin.
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 'Impadaiththaali' meaning, 'thaali
having 5 weapons'!
It has been customary in olden Tamil lands to use this Impadaiththaali'
for kids,
as a kind of amulet to ward off evil eye.
'Thaal' means palm leaf.
The chain is made of palm leaf and / or in gold in the shape of a leaf..
The images of the Panchayudha or the 5 weapons of Lord Vishnu
were tied to this thaal.
It is possible to assume that the pendant was shaped like a palm leaf
with the images of the 5 weapons engraved on it.
Lord Vishnu was always identified with the act of protection (kaappu).
"kaappukku munnedukkum kadavuL MaalEyagum",
says Choodamani Nigandu. (1)
The very image of His weapons in whatever format,
is believed to protect the wearer from any evil or attack. (2)
This chain was tied around the neck of the baby on the 5th day of its
birth.(3)
The baby would be wearing it till the time it starts eating solid food.
This is known from Purananuru (4)
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
(5)
Other texts also mention about thaali,
but only in the context of a baby wearing it. (6)
It is because of the thaali,
the term 'thaalaatttu' (lullaby) ('thaal aattu' – the sway of the thaal)
seems to have entered into usage!
This is understood from the fact that the stages of a baby as sung in
one of the song types, namely "PillaithThamizh" or "Pillaikkavi"
has this 'thaalattupparuvam'
which begins when the baby is left on the cradle few days after birth
(or on the day of naming ceremony).
In Periyaazhwar Thirumozhi, we find the expression of the thaali,
which is adoring the chest of baby Krishna.
The aazhwar describes
"Thiru maarvukku yErkum ivai endru,
aimpadaiyum, aaramum kondu" (7)
The chain with the pendant of 5 weapons engraved on it,
is seen on the chest of Baby Krishna.
The 'thaalelO' rhyme of the Thaalaattu,
seems to be derived from the thaal
that is shining on the baby
and swaying here and there when the baby moves around.
It seems babies of both gender were made to wear this,
though the verses found in Sangam texts are about boy babies only.
The Pillaiththamizh is separate for boy and girl babies.
The Pillaiththamizh is sung on the different stages of the baby's growth.
Except certain stages, others are the same for both the genders.
'Thaalattu' is one such stage which is the same for both boy and girl
babies.
This goes to show that that thaali was worn by the babies of both sexes.
The reason for wearing it as protection goes to show
how the thaali came to be adopted in later days
in the marriage ceremony!
(to be continued)
*********************************
Reference:
(1) Choodamani nigandu 12139)
(2) The 5 weapons are mentioned in the last verse of Vishnu Sahasra
nama and in Sangam texts too besides ChoodamaNi nigandu.
vanamAlI gadI SAr'ngI Sa'nkhI cakrI ca nandakI |
SrImAn nArAyaNo vishNuh vAsudevo'bhirakshatu ||
(3) Dr U.Ve. Sa in "Purananuru, moolamum, vuraiyum", Edition 1950, (p
182)
(4) "thaar poondu thaali kaLaindhandrum ilanE,
paal vittu ayiniyumindra yindranan"
Purananuru 77
(5) "ponnudaiththaali en magan"
Agananuru 54
(6) Manimegalai – 3137
Kamba ramayanam (Nadu 58),
Kalingatthu parani (Avatharam 9)
and Thiruvalaiyaadal puranam (3925)
(7) Periyaazhwar Thirumozhi – (13 5)
Maangalya DhaaraNam – part 4
The meaning of Maangalyam!.
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.
The word Mangal is used both in Sanskrit and Tamil.
The meaning also is the same in both the languages.
Mangal in Sanskrit means
auspicious,
amulet,
welfare,
prosperity,
anything fortunate,
bliss,
happiness,
luck
auspicious occasion etc.
In Tamil also Mangala or Mangalam is used in the same sense.
We see the mention of Mangal in Kannagi's marriage,
but used in the sense of auspiciousness and / or auspicious occasion.
One of the earliest mention of Mangal or Mangalya is found
in the Adhithya Hrudhaya sthothra, given by sage Agasthya to Sri Rama
in the war front in Lanka.
"sarvamangalamangalyam sarva papa pranashanam |
chintashokaprashamanam ayurvardhanamuttamam || " (1)
This means,
"This supreme prayer is the best amongst auspicious verses, it will destroy
all sins,
dispel all doubts, alleviate worry and sorrow, anxiety and anguish,
and increase the longevity of life.
It is a guarantee of complete prosperity."
Here Mangalyam is used in the meaning of auspiciousness.
What this Mangalyam as auspiciousness is capable of doing, is also
described.
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.(2)
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.
The Phalasruthi of this sthothra says that
on reciting this at the beginning of any action,
the sins that hinder that action are removed.
The action can be fulfilled without hindrances and
one will also be blessed with all types of wealth.
The similar result is echoed in Adhithya hrudhayam too
and wealth includes everything from longevity to prosperity of every
kind.
Without long life, there is no use in having wealth.
That longevity is implied in the blessing of wealth is made out
from the very first verse of the prayer of removing evils and opposition of
sorts.
Evil is a broad term that includes,diseases, death and enemies.
It can noted that the significance of Thaali as in
'aim padaiththaali' in Sangam period tied to kids
is similar to mangalyam or asking for ever increasing
Mangalyam or mangaLam,
in that the purpose is to remove evils threatening oneself,
removing sins, getting protected, getting longevity and all sorts of
prosperity.
It is significant to note that the very first chapter of Silappadhikaram
is named as "Managala vaazhtthukkaadhai".
This chapter solely deals with KOvalan Kanngi marriage.
The author could have named it "ThirumaNakkaadhai" or
"Vaduvaikkaadhai" as it is about marriage.
But he chose to call it as "Managala vaazhtthukkaadhai",
invoking the significance of Mangalyam!
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!
The significant factor in this is that
the story of Kannagi which starts with her marriage with Kovalan,
was deficient in the aspects related to Mangalya!
The evils and sins had been there.
It is told later in the story how the previous bad karma had been
responsible
for the end of Kovalan and the plight of Kannagi.
That evil could not be removed.
Also the protection to their marriage was not there.
Their marriage ran into trouble twice –
first when Kovalan went after Madhavi and
second, when the marriage ended early and abruptly in Kovalan's death.
For such a kind of story on a couple with a dreadful fate,
the author Ilango adigaL seems to have deliberately given a name
that goes with one of the Mangal things that is meant for
the versetype that he employed for Silappadhikaram. (3)
He started the work with a name "mangala vaazhtthu"
and invoked in the opening verse,
the Mangal thing –
the fore most one among the celestial auspicious entities,
namely the Moon
by praising it as "ThingaLaippOttruthum"
It has been a practice to celebrate marriage on the day when moon is in
exaltation!
When moon is in exaltation in Rohini, that is considered as the most
auspicious time.
We find mention of this in Sangam texts. (4)
Silappadhikaram also says that Kovalan –kannagi marriage happened
on the day of Moon in Rohini! (5)
But a further surprise comes to us in the Purananuru (6)
This verse is categorized under the thurai "Kudai Mangalam"
Yes, Mangalam had been in usage from very olden times in Tamil lexicon.
It is one of the sub divisions of a poem as told in the grammar work of
Tholkappiyam.
The Kudai mangalam verse from Purananuru is indicative of
how Full moon or Moon in its highest splendor is an object of
auspiciousness.
The moon resembles the Royal umbrella (7)
which is a symbol of protection to the subjects
as how the Full moon protects the world from heat
by absorbing the light rays of the sun
and spreading only cool light to the earth.
The verse gives some extra details of the Moon in the sky.
It is here we get into another surprise link on mangalyam.
From Moon we go to Mars, the planet known as Mangal!!
This Purananuru verse was sung on a day
when the 'Chemmeen' also was in the sky with the Full moon.
Chemmeen means the 'meen of Chevvaai' or
the star of Mars, the Mangal planet!
There are 3 stars lorded by Mars, namely
Mriga sheersha, Chitthra and dhanishta (avittam).
Generally all the stars of Mars are considered to be inauspicious,
particularly with reference to longevity of the spouse and marriage .
The star Chitthra is an exception because it is in this star
that the Moon becomes Full in the month of Chitthirai!
It is perhaps for this reason, this star is accepted for auspicious functions.
The Puranauru verse says that the Moon is Full,
shining in mid sky with the star of Mars that was like a deepam.
This verse is categorized under "Kudai mangalam"
because this speaks about Mangalam of the King in terms of the Royal
Umbrella
in the image of the Full moon which is the company of the star of Mars,
the Mangal.
The Moon and Mars connection in ensuring auspiciousness is to be noted
here,
which actually was a break through factor that helped me divulge further
into these,
and eventually landed me in vital clues on why Mangalyam
which was a prayer done at the beginning of any work,
was further finetuned into a sutra – a thread,
to be tied on the neck of the bride – which of course was not done in
earlier times.
For further authentication, that I am proceeding in the right path,
let me quote from Thirukkural.
Thiruvalluvar speaks about Mangalam in the context of
'manai maatchi' – the household affairs or with the wife!. (8)
The Kural states "mangalam enba mania maatchi".
The glory and prosperity attached to the wife is the 'Mangalam'.
The additional ornament to it is the birth of good children!
(same as the purpose of marriage quoted in part1)
So Mangalam which originally means auspiciousness
is connected with married life
and the prosperity that is enjoyed by the partners
To put in a nutshell the analysis done in this post:
Today we sing MangaLam at the end of any event.
But as per tradition and texts,
mangal sthothra must be sung or mangalam must prayed for at the
beginning of any and every event.
Marriage is considered as an event of Mangalam
as it brings all auspiciousness and prosperity to the couple for a life of
togetherness.
The Mangalam is prayed for, from Lord Vishnu,
(Lord Vishnu with his consort Lakshmi is a giver of wealth and
prosperity,
while He by means of His panchayudhas assure protection)
seeking His protection from evils and sins and
ensuring longevity and prosperity.
The phala sruti of Mangalya sthavam indicates that
Mangalyam also gives protection from the ill effects of planets
Shamam prayanthi dushtani graham peedascha dharuna,
Karmarambaascha sidhyanthi punyam aapnothi cha uthamam. (9)
Meaning:
The inauspiciousness vanishes,
and horrible ill effects by planets is set right,
And when done before the start of an action,
the learned gets divine grace.)
This directs the analysis to the planetary connection to Mangalam,
the moon and the Mars being Mangal ensuring entities.
Based on these let me proceed further in the analysis of Mangal sutra in
the next post.
(to be continued)
********************
Reference :
(1) Adhithya Hrudhayam verse 5
(2) 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
(3) Moon is the mangal word for 'thodar nilaichcheiyuL'
according to Thol kappiyam – poruL – Su 61
(4) Agananuru – verse 136 – (lines 4 8)
(5) Silappadhikaram – chapter 1 – (lines 5053)
(6) Purananuru verse 60.
(7) Royal umbrella is one among the 21 Mangal objects of the King
Choodamani nigandu – 12121
(8) Kural 60
(9) Mangalya sthavam verse 49
Maangalya dhaaraNam – part 5
Maangalya yOga.
The planet Mars is known as 'Mangal'.
We have seen in the previous post the association of the Mangal star with
Moon giving rise to 'Kudai Mangalam'.
This refers to the Full moon and in particular the Chithra pourNami.
The Full moon resembles a cosmic umbrella covering the entire earth with
its cool light,
looking as though it is protecting the entire mankind with cool and
pleasant light.
It is for this reason, (according the Sangam texts), the kings maintain a
Royal umbrella. (veN kottrakkudai)
The God is the King of Kings and therefore He is always accompanied
with a Royal Umbrella in his outings.
This Umbrella signifies protection, coolness, pleasantness and happiness
to the people.
It is significant to note that the Kudai Mangalam, a division (thurai)
mentioned by Tholkaappiyam referring to Chithra pourNami
occurs with moon in the Martian star of Chitthra
in the constellation of Venus (signifactor of spouse), the 7th house
(KaLatthrasthaan)
in the Natural zodiac that starts from Aries!
The implied meaning is that of protection to the married couple by the
Umbrella of the Zodiac!
This is further reinforced by the practices in ancient Tamil lands,
where the Indra Vizha and Kaaman Vizha (Festival of LoveGod) were
associated with Chitthra pourNami!
The Kaaman vizha ended just before Chitthra pourNami
and Indra vizha started on Chithra pourNami.
Indra Vizha was a time for honeymoon for the newly weds – Indra
denoting the Indriyas or senses.
We read about these two in Silappadhikaram.
The inference is that Mangal moon connection is associated with
marriage!
Moon and Mangal if found together anywhere in the zodiac are said to
indicate
'Chandramangala 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 mangalensuring
planets occupy each other's house?
It is because, Scorpio happens to be the Maarakasthaan (house of
death) of the spouse
(The 7th house is for spouse.
The 2nd from the 7th house is 8th which is maaraka sthaan for the spouse.
This is Scorpio in the Natural zodiac)
When moon debilitates in the maarakasthaan of the spouse, the wife's
Mangalam or auspiciousness is in jeopardy.
Likewise if Mars debilitates in Cancer, which is the 4th house of 'sukha'
and comforts, the native's happiness is at stake.
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.
If this yOga occurs in other signs, particularly in unfavorable houses, the
opposite trend happens.
In that case, the man would even sell his wife! He will have scant regard
for character. (1)
( Disclaimer: Readers are requested to view this as a general reading and
are advised not to apply this to individual horoscopes.
A further application of this to individuals must be coread with other
indicators in the horoscope)
By this it is meant that Mars – Moon combination plays a crucial role in
matrimony.
That is why the 'Mangal dosha' comes under scrutiny.
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 noncompromisable 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!
In this connection we will further explore why Mars came to be regarded
as 'Mangal' or for auspiciousness
while his own nature is that of a malefic in jyothisha sastra.
Mars became Mangal because of the connection with
none other than the socalled celibate God Ganesha!
Shiva Purana describes (so too other texts that sprang in the last 1000
years) (2)
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. (3)
The result of these two are
Kshema (prosperity) and Laabha (benefits)
who are described as the children of Ganesha from these two consorts.
The import of all this is that a wise person will be successful and
will beget prosperity and profits due to his wisdom and success.
(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. (4)
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. )
The information for our analysis on Maangalya dharanam is that
the planet Mars who witnessed this marriage of Ganesha
was immersed with auspiciousness of the Mangal Vinayaka
in company of Siddhi and Buddhi
That is how the planet got its name as "Mangal" (5)
It is described in Vinayaka Purana that
Lord Ganesha who was in his auspicious form as Siddhi Vinayaka and
adorning an auspicious colour of red,
bestowed the same auspiciousness to Mars who witnessed Him in that
form.
Mars which is basically a malefic planet
thus came to get auspiciousness
and also became capable of giving auspiciousness.
It must also remembered that Mangal stands for red color
and red is the color of auspiciousness.
The Sindhoor adorning the forehead of married women is red in color!
We have seen from previous posts that
auspiciousness has always been associated with marriage and married
couple.
In days of yore when Dharma was held high and misdeeds were very less,
the baggage of previous bad karma was also less.
There were rare instances of marriages in mishap.
Marriage which is a dharma by itself was blissful then.
There were not many misfortunes in a marriage.
A couple united in an auspicious hour remained united for long.
The only trouble they faced was from diseases.
This was indicated by the 'naadi' of the couple.
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 finetuned 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.
If a man and a woman belonging to the same naadi were married,
it was found not to ensure longevity.
Moreover the progeny from such a couple was found to be ailing.
All olden astrological texts have assigned highest importance
to this naadi koota and assigned the highest score of 8 to this.
If naadipporuttham was not there, the marriage was not done.
When naadipporuttham was not there,
it meant that one of them will die early!
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 'KankaNa bandhan' is a main ritual in many sects in North.
The wrists of the couple were tied at the beginning of the marriage
ceremony
as though their Naadis were united.
This custom is still prevalent among Bengalis and Punjabis.
The Biharis and others surrounding that state
still have this kankan ritual as a main ritual
something like that of the kankan ceremony that
Rama and Sita had in their marriage.
But the Naadipporuttham lost its significance when times changed.
Times changed in such a way that disease no longer
was the cause of separation of the couple in marriage.
There were misfortunes of other types that separated the couple!
Such misfortunes happened with invasions and in wars!
Mars, the Lord of Military prowess and warring tendencies
had to be looked into to know
whether the prospective groom will live long.
Also since Mars is a Mangal planet,
he can not be ignored for ensuring auspiciousness.
It is perhaps for this reason, the recital of Ganesha Mangalashtakam
is done in many communities (particularly the Gujaratis)
before starting the main ritual of wedding. (6)
Mangal Ganapthi is prayed with Mangalashtakam.
The auspiciousness of Mangal planet is also thus prayed for.
The Mangal dosha in the horoscope was meticulously analyzed for proper
matching
so that the couple can live longer.
And astrology too came to restructure its Koota matching or
Nakshathra poruttham.
Naadipporuttham was no longer given importance.
Its place has now been taken over by Rajjupporuttham!
Yes, we can not find Rajjupporuttham in olden texts.
Rajju is a later addition.
The worst part of rajju is formed by the stars lorded by Mars,
namely Mrigashira, Chitthra and Avittam.
They signify ShirO rajju – a danger to the head.
A faulty rajju signifies death to the man.
There is no compromise with this rajju.
Rajju means 'rope'
What is this rope?
A rope that protects the life of the partner?
Or the rope that Yama throws to pull the life out of the partner?
But the wisdom of Sanathan dharma is that of finding ways
to avoid even the worst mishap.
The wisdom resulted in strengthening the marriage
by additional rituals done in proper times.
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.
(To be continued)
**************************
Reference:
(1) 'Three hundred important combinations' by Dr BV Raman (p 25)
(2) http://ganapati.club.fr/anglais/afem.html
(3)
Sidhi budhi pradhe devi,
Bhakthi mukthi pradayinee,
Manthra moorthe, sada devi,
Maha Lakshmi Namosthuthe.
Salutations and salutations to Goddess Mahalakshmi,
Who grants intelligence and occult powers,
Who grants devotion to God and salvation,
Who can be personified by holy chants,
And who is Goddess for ever.
From Mahalakshmi ashtakam verse 4
(4) Valmiki Ramayana, Yuddha Khandam 131 114 "Vinaayakaas cha
saamyanthi gruhE thishtanthi"
(5)
"Mangalam thigazh kaatchi naam vandharuL vanappaal, thanguvaiyagam
Mangalan yena unnaichchaattrum" – "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 'Devappeyar thoguthi' on Mars in Choodamani nigandu
(6)
http://www.celextel.org/stotrasganesha/ganeshamangalashtakam.html
Maangalya DhaaraNam – 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. (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, Kaliththogai, 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 deeprooted 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 homecoming 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 reunited 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 uninterrupted 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 ThainOnbu 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 � 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 maagyaalam" 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 thalaippeidhOm' 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 � 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 Sangamdip, 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 reframing 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.
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 � whether it is solar or lunar �
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
'Mathiniraindha 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 Lunisolar 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 redo 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 � 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 � 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 reformulating
certain customs � one such reformulation occurring in the form of
Maangalya dharanam.
(to be continued)
*******************
Reference :
(1) http://meerablogs.blogspot.com/2006/03/karadaiyannonbu
special.html
(2) http://jayasreesaranathan.blogspot.com/2008/12/paavainonbu
howitwasdone.html
(3) Silappadhikaaram, Chapter 9 � (55 to 64)
(4) "iru vEru mandilaththilakkam 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 submerged.
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 �Vishnu 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/datingof
thirruppavaifrompaasurams3.html
(8) Valmiki Ramayana (211810)
(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 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 ploughland or milk, whatever is or
is not to be eaten, all that food do I render for thee free from poison."
Maangalya dhaaraNam – part 7
The sacred yellow thread!
The practices connected with the kaaradayaan nOnbu give us vital clues
connected with Maangalya dharanam.
The performance of the nOnbu resembles a makeover 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
(cowgram 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 'pacchaip
payaru' (green gram). Pacchaippayaru is the gram used for propitiating
Vishnu. But the black color of kArAmaNi is the color for the planet
Saturn whose atidevatha is Yama! Vishnu is Yama himself among
subduers. (1)
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. (2)
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. (3)
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 vanavaas. 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". (4)
Such a jewel was a gem got from the waters. 'Vaari sambhavaH', saya Sita.
(5)
Such a gem was got from the heavens, says Rama (6)
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 reanointment as a distinct community added all those
aspects connected with Vishnu and his avathars.
The KAradai was chosen to suit Vishnu tattwa.
The episode of Savitthri has the concurrence given by Sita. (7)
The timing was chosen taking into account all aspects of protection.
But an amulet must be there ward off evil.
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 naadikoota 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!
********************
This is one way of looking at the origin of Mangalya dharanam.
But there is another probability also for the introduction of yellow thread.
This has Kerala connection historically and astrologically.
We can not ignore the Kerala influence in 'kaaradai' and yellow thread of
the Kaaradayaan nOnbu!
The kaaraamani that gives its name to the dish is originally known as
'karuppu payaru' in the present day Kerala.
The astrological implications also have Kerala origin only.
The Nambhoothri Brhmins who are now confined to Kerala have played a
vital role in the society that stretched from Bay of Bengal to Arabian sea
and upto the Sahya parvada in the Northwestern regions in the period
between 13thcentury AD to 16th century AD.
To understand their role we have to see the conditions that prevailed in
those times.
Two instances left an indelible mark in the society in those times.
The Kannagi episode became a lore in the entire Tamil lands for centuries.
Kannagi's story was woven around all the 3 Tamil lands of Chera, Chozha
and Pandyas �
particularly in the Chera land in today's kerala,
to which the writer of this work, IlangovadigaL belonged.
The temple for her was built in that land and
she came to be called as "Mangala Devi"!!
The one who could not live a happy and an auspicious life �
in spite of all the carefully drafted Vedic austerities
meant for a happy and auspicious married life �
became a legend whose life could have become a debating issue in all
spheres �
including among the Vediks who conducted the marriage rituals.
What went wrong with her marriage?
Didn't we fix the muhurtha properly?
Didn't we do the propitiations properly?
And so on.
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 marriagemisfortunes.
He was the famous astrologer, Bhaskara II
whose time and history is authentically known from the inscriptions
in the Bhavani temple, in Patan in the sahya parvatha in Maharashtra
and from the writings of Fyzi, the Persian translator his work, 'Lilavathi'.
In his book of Lilavathi in Persian written in 1587,
the writer Fyzi has narrated the incident that made Bhaskara II
coin the name of his daughter, Lilavathi, to his wonderful book on
Arithmetic.
Lilavati was the name of Bhaskaracharya's daughter.
From casting her horoscope, he discovered that the auspicious time for her
wedding would be a particular hour on a certain day.
From Fyzi's account, Bhaskara placed a cup with a small hole at the
bottom of the vessel filled with water, arranged in a way that the cup
would sink at the beginning of the propitious hour. When everything was
ready and the cup was placed in the vessel, Lilavati suddenly out of
curiosity bent over the vessel and a pearl from her dress fell into the cup
and blocked the hole in it. The lucky hour passed without the cup sinking.
By another account it is known that the vivaha was delayed due to this
and Lilavathy became a young widow soon after. Bhaskaracharya believed
that the way to console his dejected daughter, who now would never get
married, was to write a manual of mathematics in her name!
(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
misfortunes 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.)
Bhaskara's defeat in the hands of destiny resulted in a spurt in Jyothisha
�related activities. We get to know from the inscription that his grandson
Chungadeva set up a Research centre dedicated to solve astrological
problems and devise ways to protect human beings from calamities. His
centre received patronage from the kings and attracted knowledge from all
directions.
We come to know from Bhaskara's work Siddhantha shiromani which he
wrote when he was 36, (Lilavathi is the first part of this 4part 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.
So there is as strong possibility to think that astrologers of this part of the
country formulated and initiated the custom of Mangalya sutra in the
wake of increasing incidence of premature death of the husband.
In those days Vediks themselves were astrologers as they had to learn it as
part of shadangas ( 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 RamSita 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' (8) 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.
(to be continued)
**************************
Reference:
(1) Bhagawad Gita (1029)
(2) Atharvan veda III, 9. Against vishkandha and k�ava (hostile demons).
1. Of karsapha and visapha heaven is the father and earth the mother. As,
ye gods, ye have brought on (the trouble), thus do ye again remove it!
2. Without fastening the), (the protecting plants?) held fast, thus it has
been arranged by Manu. The vishkandha do I render impotent, like one
who gelds cattle.
3. A talisman tied to a reddish thread the active (seers) then do fasten on:
may the fastenings render impotent the eager, fiery k�ava!
4. And since, O ye eager (demons), ye walk like gods by the wile of the
Asuras, the fastening (of the amulet) is destructive to the k�ava, as the
ape to the dog.
5. I revile thee, the k�ava, unto misfortune, (and) shall work harm for
thee. Accompanied with curses ye shall go out like swift chariots!
6. A hundred and one vishkandha are spread out along the earth; for these
at the beginning they brought out thee, the amulet, that destroys
vishkandha.
(3) 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 lifeprolonging 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.
(4) Valmiki Ramayana � 565 21
ayam ca asmai pradaatavyam yatnaat suparirakShitam |
bruvataa vacanaani evam sugriivasya upashR^iNvataH || 56521
21. sugriivasya= (while) Sugreeva; upashR^iNvataH= is hearing;
bruvataa= and while you are telling; vachanaani= the words; evam= in this
way; ayam cha= (let) this jewel; suparikShitaH yatnaat= wellguarded
deliberately; pradaatavyaH ayam cha= be given; asmai= to this Rama.
"While Sugreeva is hearing nearby and while you are telling the words in
this way, let this jewel, which is deliberately wellguarded, be given to
Rama."
(5) Valmiki Ramayana � 565 23
eSha niryaatitaH shriimaan mayaa te vaari sambhavaH || 56523
etam dR^iShTvaa pramodiShye vyasane tvaam iva anagha |
23. eSaH shriimaan= this beautiful jewel; vaari sambhavaH= which has its
origin in seawater; niryaatitaH= has been sent; te= to you; dR^iSTvaa=
seeing; etam= this vyasahe= in my grief; pramodiShye= I am feeling
happy; tvaaniiva= as though I am seeing you.
"This beautiful jewel, which has its origin in seawater, has been sent to
you. Seeing this in my grief, I am feeling always happy as though I am
seeing you."
(6) Valmiki Ramayana � 566 5
ayam hi jala sambhuuto maNiH pravara puujitaH |
yaj~ne parama tuShTena dattaH shakreNa dhiimataa || 5665
5. ayam maNiH= this jewel; jala sambhuutaH= which was born in water;
sajjana puujitaH= and recommended by the good; dattaH= had been
presented (to him); dhiimataa shakreNa= by the intelligent Indra the lord
of celestials; parama tuShTena= who was highly pleased; yaJNe= in Yajna
sacrificial rite.
"The jewel, which was found in the waters and recommended by the good,
had been presented to him earlier by the intelligent Indra the lord of
celestials, who was highly pleased in Yajna, a sacrificial rite (intended to
propitiate him)."
(7) Valmiki Ramayana (211810)
(8) http://en.wikipedia.org/wiki/Kettu_Kalyanam
Maangalya dhaaraNam part8
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.
This additional feature can not be introduced unless authorized by highly respected
Vediks.
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
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! (2)
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 Surya kunda and Soma kunda had been traditionally regarded as facilitators for
auspicious life.
So the Surya- factor was incorporated by the brownish red thread (used in many sects).
And the moon –factor was incorporated as the white sari as wedding sari in many sects.
The mangal dosha was warded off by the now famous Mangalya verse.
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!"
But the 'tvam jiva' is replaced by 'sajjiva' in some places, particularly in Tamilnadu.
The earlier version seems to have an implied meaning of the wife losing her life once the
husband dies (sati?)
The 'tying' of 'something' is already a concept followed in marriages everywhere. In every
sect of North India, the union of the couple is symbolically indicated by the tying of their
garments. With this knot or 'mudicchu' they would go round the Agni and make the
marriage vow. In some sects the wrists were tied.
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!
Mangal sutra was indeed an auspicious piece of jewelry worn by woman at the time of
marriage which she continued to wear at all times.
But it was not tied to her neck as a sacred thread to the blessings of "mangalyam
thanthunanena…" sloka.
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.
The pearl was used as an amulet for long life and prosperity
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.
Meaning:-
vivAhavyAnaddha : wedding – tied well.
guNasankhyA: consisting of a certain number of guNas.
praguNa : noble guNas.
pratibhuvaH: that which authenticates, guarantees.
These direct meanings do not add up to an easily understood message.
The "guNasankhyA" 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
'mangalasutra' (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)
Vivaha means 'vishesenavahati iti vivaha:'
Vivaha is that which gives special rights.
The special rights are those to discharge the duties as Grahastha.
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. (5)
The role of woman in marriage is such that she is Shakthi, the indweller
of the Trinities. She is "BrahmaVishnu 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 Indweller 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.
That the woman herself is personified as an auspicious ornament is known
from another hymn written by Adhi Shankara, the "Kanaka dhara stothra'
In the very first stanza, Sri Shankara asks for Mangalya – auspiciousness.
Meaning:-
Such an ornament which is in the nature of female lakshana was worn by AmbaL.
The images of goddesses made long ago, are seen wearing this jewel.
The 18th name found in this verse is in praise of Lakshmi who wears the "Maangalya
aabharanaa".
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.
To please the Goddess Kottravai, her devotees decorated a young girl as Kottravai to pay
their salutations to her. It is described in detail how this girl was decorated like the
goddess with the jewels that the deity wears. There it is mentioned that she was decorated
with 'Thaali' with the white teeth of tiger attached to it. (7)
Kottaravai is described in this verse as the Presiding Goddess of the hunter groups.
When the threat is from tigers, tiger tooth procured from the slain tiger is used as an
amulet.
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.
These ornaments would have been regarded as precious or non-removable as is done with
Thaali.
Purananuru tells that the women have donated everything they possessesed except the
"Vizhai aNi".
What is that Vizhai aNi, the indispensable jewel which they can not part off?
When they were ready to give up all other jewels which also could have been valuable in
money terms or in terms of beauty, why could they not part of with certain jewels?
Similarly there comes a description in Silappadhikaram that Kanangi discarded all that
she could, except the 'mangala aNi', while she was suffering from the separation of her
husband who went after Madhavi.
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' (10 )
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. (11)
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.
So these must have been the Mangal jewels which were part of bridal jewellery that were
not removed.
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. (12 )
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. (13)
About the Thilakam, which is considered as a symbol of Mangal these days, it is known
from Silappadhikaram, that it was not considered so.
We get to know from the Harappan figurines, that placing kumkum at the partition of the
hair (vagidu) was a custom even then. The two images so far discovered show hairs let
loose – corresponding to the description of AmbaL in Soundarya Lahiri who has her hair
encircling her face.
She is seen wearing vermilion at the spot of the parting of her hairs! (14)
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.
It is the Mangalya sutra. This book, of an unknown period instructs the wife
Thus, the marriage medallion was something to be worn always with reverence. (15)
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.
The man holds the woman's hand including the thumb.
But this bliss is threatened by Mars which lies just above these two mounts in the hand.
Thus the very design of grahas in the hand, indicate a constant bullying by Mars.
that planetary mischief are controlled by him so that he lives a full life with the woman
to do Saptapadhi
The Mangalya dharanam is a ritual where the grahas or planets are worshiped for
longevity and auspiciousness.
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.
So they get the sacred thread soaked in Yellow, the color signified by Jupiter.
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
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). (16)
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 the Sun and the Moon protect all beings as Chakra and shanku!
***************************
Tail-piece:-
The devadasis also wear the Mangal sutra as they are wedded to God.
They are called as Nithya sumangalis.
This clearly shows that Mangalya sutra is connected to the life of the spouse.
as was told in the first stanza of Kanaka dhara stothra of Lakshmi for Hari
******************************************
Reference :-
"40 Soma obtained her first of all; next the Gandharva was her lord.
Agai was thy third husband: now one bornof woman is thy fourth.
41 Soma to the Gandharva, and to Agni the Gandharva gave:
And Agni hath bestowed on me riches and sons and this my spouse.
42 Be ye not parted; dwell ye here reach the full time of human life."
(5) http://jayasreesaranathan.blogspot.com/2008/05/pati-patni-aur-vivaha.html
(6) 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! Longlived 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!
"Puli vaai piLandhu pettra maalai, veN pal thaali nirai pootti.."
(9 ) Silapapdhikaaram 4- 54
(10) Silapapdhikaaram 4- 50
(11) http://jayasreesaranathan.blogspot.com/2008/03/tamil-women-and-death-related-
issues.html
(12 ) Soundarya Lahiri 61
(Victory over mind, Getting of wealth)
Asau naasavamsas tuhinagirivamsadhvajapati
Thvadhiyo nedhiyah phalatu phalam asmakam uchitam;
Vahathy anthar muktah sisirakaranisvasa galitham
Samruddhya yat tasam bahir api cha muktamanidharah
Oh Goddess , who is the flag of the clan of Himalayas,
Let your nose which is like a thin bamboo,
Give us the blessings which are apt and near.
I feel mother,
That you are wearing a rare pearl,
Brought out by your breath,
Through your left nostril,
For your nose is a storehouse,
Of rarest pearls divine.
(13) 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.
"Oh mother, let the line parting thine hairs,
Which looks like a canal,
Through which the rushing waves of your beauty ebbs,
And which on both sides imprisons,
Your Vermillion , which is like a rising sun
By using your hair which is dark like,
The platoon of soldiers of the enemy,
Protect us and give us peace."
(15) The massive work, Mangalyam Sthira rahasya, composed by the three
great exemplars of Hindu wifehood Anasooyaa, Arundhati and
Lopamudra
outlines five attitudes and duties expected of a good wife: 1) Shaanta
Bhaavana advises the wife to seek contentedness, appreciate that her own
karma has subtly helped attract her husband and shy from scorning him.
2) Daasya Bhaavana bids the wife to maturely adopt the pure and selfless
spirit of the helpmate. 3) Sakhya Bhaavana is unreserved mutual
confidence, based on deep mutual respect 4) Vaatsalya Bhaavana is the
sacredness and importance of the motherchild relationship. 5) Madhuro
Bhaavana insures that the amorous and intimate affections shared between
the married couple are natural, and helpfully bond their psychic union.
(16) Valmiki Ramayana 2118
anga raageNa divyena lipta angii janaka aatmaje |
shobhayiShyaami bhartaaram yathaa shriir viShNum avyayam || 211820
20. janakaatmaje= O, Seetha! liptaaN^gii= your body, anointed; divyena=
with this celestial; aN^garaageNa= cosmetic; shobhayiSyasi bhartaaram=
will cause yourhusabdn to look beautiful; yathaa= as; shriiH= Lakshmi
(the goddess of fortune and beauty); (does); avyayam= the imperishable;
viSNum= Vishnu (the lord of preservation).
"O, Seetha! Your body, anointed with these heavenly cosmetics, will
cause your husband to look beautiful, as Lakshmi (the goddess of fortune
and beauty) does the imperishable Vishnu (the Lord of Preservation)"