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Oppiliappan List Archive: Message 00210 Mar 2008

 
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Dear si vaishNava perunthagaiyeer,

 

In the wave of love series, we are studying details of rukmiNee kalayaaNam, combining NaaraayaNa theertha's [NT's] tharangams on same topic. 

 

The portion where we left, in earlier post, is - krishNa arrived at kuNdinapuram and lifted rukmiNee when all princes and kings assembled for the sake of her 'swayam varam' were looking on.

 

Then he proceeded to dhvaarakaa. And while traveling, he and balaraama, on the way, defeated the kings, namely sisupaala, jaraasandha, and rukmiNee's brother. 

 

Please see below sree sukhar places the marriage in simple terms and does not give an elaborate description on the procedures adopted. He says – according to 'vidhi' – rules, as stated in saasthram.

 

This is like vaalmeeki describing after 'paaNim gruhNeeshva paaNinaa'and both seethaa and raama did pradhakshiNam [rounds] of the agni kuNdam – the fire, and the sages,

 

Just for reference the meaning of those 1 ½  slokams --

 

Meaning of 1-73-35b, 36 [baala kaaNdam seethaa kalyaNa sargam]:

 

On performing circumambulations along with their wives around the Ritual-fire, and around the Altar of Fire, and that way, around king Janaka, [the awarder of wives,] and around sages as well [for they conducted the marriages well,] those great-souled bridegrooms that have emerged from Raghu's dynasty, on performing the deeds of ritual consistent with custom as directed [by Vashishta, and thus they are wed.]

 

Here in rukmiNee kalyaaNam, not even that pradhshinam, rounding or sitting in front of agni also.   

 

See translation of slokams in bhaagavatham 10th skandham, sargam 54, – Slokams 53 to 60

 

53. The Supreme Lord, thus defeating the earthly rulers, brought the daughter of Bhîshmaka to His capital and married with her according the vidhi, O protector of the Kurus. 

 

54. At that time there was great rejoicing in each and every home of the Yadu-city were, O King, the people had no one but Krishna, the leader of the Yadus, as their object of love.

55. The men and women joyful with shining jewels and earrings respectfully presented wedding gifts to the ones celebrated, wonderfully dressed. 

56. The city of the Vrishnis appeared beautiful with the festive columns raised, the variety of flower garlands, the banners, the gems and the arches with at every doorway an arrangement of auspicious items as pots full of water, aguru incense and lamps. 

57. It's streets were sprinkled with the help of the with mada flowing elephants of the popular personalities invited and at the doorways, to further enhance the beauty, were placed plantain and betelnut stem.

58. The members of the Kuru, Srinjaya, Kaikeya, Vidarbha, Yadu and Kunti families enjoyed in that being together in the midst of the people excitedly running about.

59. Hearing about the kidnapping of Rukminî, which was being sung all around, the kings and their daughters were greatly amazed.

60. O King, in Dvaarakaa were all the citizens overjoyed to see Krishna, the Master of all Opulence joined with Rukminî, the goddess of fortune.

 

Sri naaraayana theertha places an elaborate procedure of marriage in his tharangam 12. Sage garga and other sages start the vivaaha mahaa uthsavam – celebration, with the lagnaashtaka manthrams. This is mainly a prayer to all dhEvathaas to bring welfare for the couple sri krishNa and rukmiNee at that time of their marriage. [since this very long Sanskrit slokams and mainly prayer to the dhEvathaas I am not including it]. Though stated as 'ashtakam' there are actually 9 slokams.

 

Then the poet places a krithi - beautiful Sanskrit and simple language --

 

        may be slightly Andhra pradhesh style of wedding – because he is a native of Andhra pradhEsh.

 

·        asking both bride and groom to see each others face,

·        then do sankalpam,

·        then clean the center of the eye brows,

·        doing mangala snaanam

·        placing the yoke – nugaththadi,

·        then giving kooraip pudavai,

·        maankalya dhaaraNam etc

 

Even these days, in the marriages [of present days also] the cleaning of the center of the eyebrows is done with a dharbham. And that the poet has placed it in the krithi with care.

 

Enjoy that tharangam - krithi now. 

 

Raagam kaapi thaaLam chaapu

 

avalOkaya bhaishmee vadhanam krishNa

bhvana sundharam iha bhoo sasinam |

 

krishNa, see rukmiNee's face, bhuvana sundharam, which looks like a moon on earth.

 

navaneetha priya vara vadhanam bhaishmee

bhava thaarakam athi sObhanam

kalyaaNam thava bhavathu sadhaa

kanaka ambara kanaka aabhE rukmiNee |

 

hey rukmiNee, see krishNa's face, let there be mangaLam to you. 

 

sankalpam kuru kamsa ripO jaya

sathyam prathi dharma aacharaNam

pankEruha nayana amara nara pathi

parishadhi bhaishmyaa saha krishNa ||

 

krishNa do sankalpam, to stand in the dharmam way

 

bhroo madhyam parisamrujya achyutha

bhooshaya bhaishmee vadhanam iha

kaamam yuga vinihitha kanaka ambubhih

snapaya harE bhaishmeem adhhunaa ||

 

krishNa – clean or wash the center of eyebrows, do mangaLa snaanam, adore her with jewels

 

navya sundhara paridhhanEna anagha

dhEveem adhhunaa chchhaadhaya bhO

dhivya kanaka maNi mangala soothram

dhEvee kaNTE~athha badhhaana |

 

robe her with koorai, and tie the mangla soothra.

 

dhvaaravathee nagaree thava sukhadha

dhheera hare ramayaa bhavathu

kaaraNa jagathaam asura vidhaaraNa

naaraayaNa theertha aadharaNa |

 

let the dhvaarakaa city give you both happiness.

 

meanings of certain words used:

 

avalokaya – see

kanaka aabhE – hey, one who has golden hue

pankEruha nayana – hey lotus eyed

bhroo madhyam – center of eye brows

snapaya – bathe her – allow her to bath

chchhaadhaya – dress her ith the saree

badhhaana – tie [the mangaLa soothram]

 

point: these are certain procedures followed very minutely and even today. So NT nicely describes those. Also note – those words – 'bhuvana sundharaa' is used without fail wherever possible by NT also.

 

Enjoy the krithi well, Now we will see another tharangam and with that I will conclude this rukminEE kalyaaNam series.

 

Raagam panthuvaraaLi chaapu thaaLam

 

sObhanam mE soObhanam |

 

[let there be mangaLam or sObhanam to me]

 

kalyaana gOpaalam karuNaalavaalam

maalya alankruthameedE madhana gOpaalam |

 

I worship gopaala who has just wedded

 

amara naaree geetham aagama vidhitham

amitha baagya upEtham aasrayE~anantham |

 

sakala jagath kaaraNam sathya kaama aadhi guNam

bhruthya samrakshaNam bhandhha mOkshanaM |

 

muraLee saraLa gaanam munibrundha adhheenam

saraNaagatha paalanam saradh indhu vadhanam |

 

bhava thimira Ghana bhaanum bhaktha kaama dhhEnum

siva naaraayaNa theerthha seegra vara dhaanam |

 

- 'one who grants all boons to his devotees like the kaamadhEnu let him give me mangalam' says naaraayaNa theertha.

 

Let me also prey to my lord rukmiNee samEtha sree krishNa at his wedding occasion to grant all boons to me as well all bhaagavathaas who read this series.

Thank you all.

Dhasan

Vasudevan MG

PS: I know I have not done full justice to the tharangams.

That is mainly due to the direction given to me by our respected sri Sadagopan swamy that I create a separate series on the entire tharangams. [About 155 nos from childbirth of krishna to rukmiNee kalyaanam]

I will start that series soon with blessings of all of you.  And that is to be done with the cooperation from a senior musician at chennai who has done lot of work on this - 'tharangam'. He gave his assurance to me that he will render possible help in my attempt. 

 

__._,_.___

Oppiliappan Koil Varadachari Sadagopan
http://www.sadagopan.org




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