Dear Bhagavatottamas,
I was going through some of the postings regarding 'mangalya dhaaranam'. Let me
give some important aspects regarding marriage. According to the marriage
rituals, the marriage is complete only after performing 'Sapthapathi', not even
'Paanigrahanam' strictly. Saptapathi is a vow made in front of sacred Agni
(Lord Narayana in this form) and this witness is the only official witness for
the marriage. Hence he is to be protected till the existence of the couple. So
many of our poorvacharyas have done this protection for their entire 'couple
life'.
In 'Aapasthambha sutra' to which most of the 'yajur vedis' belong, there is no
manthram for important events like yagnyopaveetha dhaaranam, Mangalya dhaaranam
etc. It is coming from a curse to sage Apasthambha that 'veda manthrams' for
these dont exist. What 'yajushakhis' recite for yagnyopaveetha dhaaranam is
strictly only a slokam & not 'veda manthram'. Similar is the case for mangalya
dhaaranam. For other 'veda shaakhis' like rig, saama, manthrams exist for all
the rituals.
Because, prior to the shaapam, yajus shakhis had also manthrams, we still
follow those rituals without manthrams. Luckily, manthrams for other important
aspects like panigrahanam, sapthapathi exist and after sapthapathi is performed
the marriage is complete-not before that ! This is true for all the veda
shaakas.
Sajjana padapadma paramanuhu
Lakshmi Narasimha dasaha
jasn sn <jayasartn@xxxxxxxxx> wrote: -Srimathe Ramanujaya Namaha.
Let me take part in the debate on mangalya dharanam.
There is no mention of Mangalya dharanam in Valmiki
Ramayanam.
Janaka is said to have given 'dattam' to Rama by
pouring sacred water on his hand that held Sita's
hand. While doing so, he declared that from
thenceforth Sita become his saha dharma pathni who
would follow him for ever.
In 'Varanamayiram'pasuram, Andal speaks about
'kaiththalam pattral' (pANi grahaNam)and not about
mangalya dharanam. So it seems we can safely assume
that until Andal's times, that is about 1000 years
ago, this practice was not in vogue. It is believed
that mangalya dharanam was prevalent in tamil society
but we must check with ancient books in Tamil to know
about this.
Another interesting information is that the practice
of waering nose ring (mookkuthi) was not in vogue
until Muslim invasion. The old sculptures of women
orof women deities in temples in Tamil nadu do not
pose a nose ring. No jewel indiacting a nose ring had
existed in ancient tamil works. Kamban's Sita did not
wear a nose ring. kamban speaks elaborately about all
the jewellery that Sita wore at the time of her
wedding. But nowhere there is a mention of nose ting.
I would like to know whether it is the same in VAlmiki
RAmayana also.
jayasree.
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