Post 16
Dear sri vaishNava perunthagaiyeer,
Wishing you all a happy new year 2008 and be a party in the grand seethaa raama kalyaaNam -
In previous posts we saw how the first five paasurams of 'vaaraNamaayiram' padhikam of aaNdaaL, matchingly describe 'raama's marriage with seethaa' or aaNdaal's dream thinking about her marriage goes in lines of 'seethaa kalyaaNam'. Now let us walk into the marriage hall of seethaa raama kalyaaNam wherein the paaNi grahaNam is to take place.
1-73- 18-19a.
thathaH = then;
vidhEaanaam + raajaa= of VidhEha bloodline, king [Janaka];
vasishTam = to Vasishta;
idham + abraveeth = this way, said;
dhaarmika = oh, knower of punctilios;
rishE = oh, Brahma-sage;
prabhaH = oh, masterly sage;
rishibhiH + saha = sages, along with;
lOka + raamasya = world, rejoicer;
raamasya = Raama's;
vaivaahikeem + kriyaam = marriage related or oriented, works;
sarvaan + kaarayasva = all, make happen.
1-73-19b-20a.
thathhaa + ithi + ukthvaa + thu + janakam = so be it, thus, on saying, but, to Janaka;
vasishTaH + bhagavaan + rishiH = VasishTa, godly, sage;
vi svaamithram + puraskruthya = Visvaamithra, keeping ahead;
s athaanandham + cha + dhaarmikam = sathaanandha, also, virtuous one.
meaning: Then that king from Videha bloodline, Janaka, said this way to Vashishta, "Oh, the knower of punctilios, oh, Brahma-sage, oh, masterly sage, along with other sages you make happen all of the marriage oriented works of Rama, the rejoicer of the world..." [Thus Janaka spoke to Vashishta.] Thus said, that godly sage Vashishta on saying, "So be it!" to Janaka, keeping sage Vishvamitra and the virtuous sage Shataananda also, [embarked on arranging Altar of Fire.] [1-73-18 - 20a]
point: Just let stop for a while to think about aaNdaaL in her paaNigrahaNam verse –
maththaLam koTTa varis a~ngam ninRu oodha
muththuDaith thaamam nirai thaazhndha pandhal keezh
maiththunan nambi madhusoodhan vandhu ennaik
kaiththalam paRRak kanaak kaNDEn thOzhi! naan.
Why suddenly switching to aaNdaaL paasuram is to bring in that reference on the marriage pandal of 'seethaa raama vivaaham' ' muththuDaith thaamam nirai thaazhndha pandhal' keezh -
vaalmeeki says simply 'prapaa madhyE thu' - nothing about the great decorations in a very high class royal wedding – of two great kings – dhasaratha on groom's side and janaka on bride's side - so aaNdaal fills up that gap as 'muththuDaith thaamam nirai thaazhndha pandhal keezh' - describes that -
1-73-20b-21.
prapaa = cool-thatched manorial-shed;
madhyE + thu = in mid-point of, but;
vidhivath = procedurally;
vedheem + kruthvaa= Altar of Fire, on arranging;
mahaa thapaaH = sage of great ascesis Vashishta;
alam cakaara = easily / decorations, made;
thaam + vEdheem = that, Altar of Fire;
gandha + pushpaiH + samanthathaH = with sandal paste, flowers, all over.
Meaning: In the midpoint of the cool-thatched manorial-marriage-shed, VasishTa, the sage with great ascesis, arranged an Altar of Fire and decorated that Altar of Fire, with sandal paste and flowers, all over. [1-73-20b, 21a]
and finished the placing of other articles like paaligai the dharbha aasanam to sit and do the vEdhic rites, collected the materials for aahudhi etc. then the bride and groom are called to positions -
1-73- 25-26a.
thathaH = then;
raajaa = king,
sarva + aabharaNa + bhooshithaam = all, jewellery, decorated with;
seethaam + samaaneeya = Seethaa, leading forth;
samsthaapya + raaghava + abhimukhE = positioning, Raaghava, towards, face [face to face, en face];
agnEH + samaksham = of Fire [Altar of Fire,] presence of;
thadhaa = then;
janakaH + abraveeth = Janaka, addressed;
kousalyaa + aananda + vardhanam = to Kausalya's, rejoice, enhancer [to Raama.]
meaning: Then that king led forth Seethaa, who by now is decorated with every variety of bridal jewellery, and on positioning her facing Raaghava, in the presence of Altar of Fire, and then Janaka addressed him, that enhancer of his mother Kousalya's rejoice, viz. Raama. 1-73-25, 26a
1-73-26b-27a.
iyam = this;
seethaa = Seethaa;
mama = my;
suthaa = daughter;
saha = along with / in unison with;
dharma = duty;
charee =acquits herself of;
thava = your;
prathi + ichChha + Enaam = in turn, you wish for [back, take, wishfully take her back] her;
cha = also
bhadhram + thE = safe betides you;
paaNim = palm;
grihNeeshva = take into;
paaNinaa = [your] palm.
Meaning: "This is Seethaa, my daughter, she acquits herself in [whatever] duty [you undertake,] take her [back,] wishfully... safe betides you, take her palm into your palm..." [1-73-26b, 27a]
Or
iyam = this [or, here];
seethaa = Seethaa [stands];
mama + suthaa = my, daughter [fair];
thava = thy;
saha + dharma charee = to share, the duties of life;
pratheechCha + Enaam = take from [father,] her [as bride];
cha = also;
bhadhram + thE = bliss betide! you;
paaNim + grihNeeshva + paaNinaa = hand, join, to hand.
Meaning: Here Síta stands, my daughter fair, / The duties of thy life to share. / Take from her father, take thy bride, / Join hand to hand, and bliss betide! / - Ralph T. H. Griffith, M. A., [1870-1874] [as quoted in www.valmikiramayan.net website]
1-73- 27b-28a.
mahaa bhaagaa= prosperous [Seethaa will be];
pathi + vrathaa = husband, devout;
sadhaa + Chaayaa + iva = always, shadow, like;
anugathaa = follow [abides];
ithi + ukthvaa = thus, saying;
raajaa = king;
thadhaa = then;
manthra + pootham + jalam = hymn, sanctified, water;
praakshipath = poured forth.
Meaning: "She who is prosperous and husband-devout, will always be abiding to you like [your own] shadow" so saying that king then poured forth water, sanctified with hymns, [into the palms of Raama.] [1-73-27b, 28a]
So the paaNigrahaNam is carried out – that important part of the seethaa raama vivaaham - marriage – now let us turn to aaNdaal for her paaNigrahanam with her husband
– raama [?] – no he is 'Eka pthni vrathan'
– so 'kaNNan' – ok
– no - madhusoodhanan – that supreme lord who killed madhu
– name does not matter - whether it is raama or krishNa or madhusoodhana – she says
'maiththunan nambi madhusoodhan vandhu ennaik kaiththalam paRRa'
what is so special about that madhusoodhanan – comment by PVP is worth recalling – as in kalyani madam's article – quote
madhuSudan: He destroyed the demon, madhu (with his associate kaitabha), who took something that belonged to Him (the vedas). SrI PVP's anubhavam is that ANDAL chooses this name here to suggest - just like that, if anyone else claims any relationship with gOdai or in any other way lays claim for her, He will destroy him. –unquote
See in raama vivaha slokam – janaka says
prathi + ichChha + Enaam = in turn, you wish for [back, take, wishfully take her back] her;
janaka says take her back – she is yours – take her
– madhusoodhan – when something belonged to him he takes that back even by killing the snatcher or abductor or the present possessor
– that is what happened here also – lakshmi as seethaa – separated for a while - now taken back by raama
– seethaa snatched away by raavaNa – raama killed him and taken back his seethaa
– in the lakshmaNa series we saw in many places raama repeatedly saying this war is for 'seethaa's sake' – 'to get her back only' – from that viraadhan's episode raama says – even if she is touched by any body else myheartaches – such a seethaaa –
– so aaNdaal's selection of name madhusoodhanan - really great
– dear readers got it? Why so specific in that madhusoodhanan
Is it possible todescribe that grandeur of that marriage – seethaa raama kalyaaNam - or aaNdaal madhusoodhana kalyaaNam -
inthanuchu varNimpa tharamaa bramhEndhraadhulakaina -- intha
kanthu ni ganna maa chakkani kalyaaNa raama chandhra nee sogasu - intha
meaning: Is it possible to quantify even for brahma, Indhra et al? The charm of our lovely kalyaaNa Raama chandhra, you, oh, the very Father of Manmatha, the cupid.
Dhasan
PS: let us continue with some moe points on the marriage in next post also.
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