seethaa raama kalyaanam

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Dear sri vaishNava perunthagaiyeer,

 

I was reading the baala kaNdam of sreemadh raamaayaNam, in particular the seethaa raama kalyaaNam chapter – viz. sargam 73. Then it struck me this 'seethaa raama kalyaaNam' is something special.

 

Why it is so special? Now look at the descriptions of marriages of all the dhasa avathaarams of supreme lord sreeman naaraayaNan –

[raama - I keep that away for a minute] -

1.

Mathsya

2.

Koorma

3.

Varaaha

4.

Nrusimha

5.

vaamana

6.

parasu raama

7.

bala raama

8.

krishNa

[ of course 9th kalki, which is yet to be born]

 

In 1 to 6 avatharams, there is NO description of proper detailed procedural marriage – for –

 

1 to 4 avathaarams mentioned above are 'short time' avathaarams, and as such no time for conducting an elaborate marriage.

5, 6 are brahmachari avathaaram

 

As such there is no elaborate description available in our sacred texts.

 

For 7 - bala raama - only a small description is available – as 'he married revathi'.

 

 

For 8 – Krishna - his marriage it is more a 'fighting description' – carrying off rukmini – and then fighting with her brother – other marriages with 7 other mahishis – more simple descriptions only -

 

 

Seethaa Raama marriage is the only 'vedha uktham' aana kalyaaNam - a vEdhic marriage

- as per procedures stated or described in vEdhaas or manu's dharma saasthram - like

§

paying a kanyaa sulkam,

§

observing vrathams,

§

carrying out dhaanams,

§

guru coming and performing rituals,

§

then vadhu varan performing agni homams like laaja homam – [performance of hOmams by the newly wed couple] etc.

 

That way 'seethaa raama kalyaaNam' is very special and is fully described by vaalmeeki. The same cannot be said for rukmini kalyaaNam or krishNa's other mahishis.

 

Is my observation correct? I invite any comment / objections to the above observations from the learned bhaagavathaas – before I proceed further.

Dhasan

Vasudevan m.g.-- Vasudevan MG

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Swamin, There is no choice but totally agree with your views. I can not claim to be a scholar but I may kindly be permitted to state thoughts occurred to me after reading your learned note. We all know that we have Itihasas and Puranas to know about the incarnations of Sriman Narayana to save the pious and to deal with demons who subject the pious to torture which is what stated in Srimad Bhagavadgita. Among these sources, the earliest was Sri Valmiki Ramayana. Only afterwards, Sri Mahabharata and the various Puranas came. And Sri Ramayana was composed by Sri Valmiki under the guidance of Sri Narada & Brahma himself. He was blessed to write this Itihasa even though he had no experience of composing slokas. He discovered his capability to compose a beautiful sloka accidentally which was also a device of Brahma. Later, Vyasa who composed Mahabharata and all other puranas

excepting Sri Vishnu Purana, cannot be compared with him(Valmiki). He was an avatar Himself. My understanding is that Valmiki's Ramayana was close to the Vedic period and his work is close to vedic rites and observations. Therefore, Sita Kalyanam was strictly according to the vedic tradition and a precursor for all to follow. Kindly bear with me for stating all this and pardon me if I have comitted any mistake in my unscholaristic observation. Dasan Anbil Srinivasan MG Vasudevan <vasudevanmg wrote: Dear sri vaishNava perunthagaiyeer, I was reading the baala kaNdam of sreemadh raamaayaNam, in particular the seethaa raama kalyaaNam chapter – viz. sargam 73. Then it struck me this 'seethaa raama kalyaaNam' is something special. Why it is so special? Now look at the descriptions of marriages of all the dhasa avathaarams of supreme lord sreeman naaraayaNan – [raama - I keep that away for a minute]

- 1. Mathsya 2. Koorma 3. Varaaha 4. Nrusimha 5. vaamana

6. parasu raama 7. bala raama 8. krishNa [ of course 9th kalki, which is yet to be born] In 1 to 6 avatharams, there is NO description of proper detailed

procedural marriage – for – 1 to 4 avathaarams mentioned above are 'short time' avathaarams, and as such no time for conducting an elaborate marriage. 5, 6 are brahmachari avathaaram As such there is no elaborate description available in our sacred texts. For 7 - bala raama - only a small description is available – as 'he married revathi'. For 8 – Krishna - his marriage it is more a 'fighting description' – carrying off rukmini – and then fighting with her brother – other marriages with 7 other mahishis – more simple descriptions only - Seethaa Raama marriage is the only 'vedha uktham' aana kalyaaNam - a vEdhic marriage - as per procedures stated or described in vEdhaas or manu's dharma saasthram - like § paying a kanyaa sulkam, § observing vrathams, § carrying out dhaanams, § guru coming and performing rituals, § then vadhu varan performing agni homams like laaja homam – [performance of hOmams by the newly wed couple] etc. That way 'seethaa raama kalyaaNam' is very special and is fully described by vaalmeeki. The same cannot be said for rukmini kalyaaNam or krishNa's other mahishis. Is my observation correct? I invite any comment / objections to the above observations from the learned bhaagavathaas – before I proceed further. Dhasan Vasudevan m.g.-- Vasudevan MG

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Sriman vasudevachar:

It is not just you...Sri Parasara Bhattar has already

established this fact...no matter who celebrates the wedding it is

always ' Seetha Kalyaana Vaibhogame...' - Bhattar's song sung during

oonjal. I may add to this Sri Goda's wedding as well eventhough it

involved ArchaaAvathaaram. We all know that Sri Ranganathan married

her in secrecy, but by the request of Garuda(Periya)Azhwar an

elaborate wedding did take place. Interestingly, the bride - Andaal

herself had described the marriage proceedings in advance

(Vaaranamaayiram). For me there is no other wedding to match this

because Perumal came down to Srirangam from ParamaPadam to marry Sri

Andaal.

Daasan

K. P. Sarathy

 

Oppiliappan , " MG Vasudevan " <vasudevanmg

wrote:

>

> Dear sri vaishNava perunthagaiyeer,

>

>

>

> I was reading the baala kaNdam of sreemadh raamaayaNam, in

particular the

> seethaa raama kalyaaNam chapter – viz. sargam 73. Then it struck me

this

> 'seethaa raama kalyaaNam' is something special.

>

>

>

>>

> Dhasan

>

> Vasudevan m.g.

>

>

> --

> Vasudevan MG

>

[Guest guest]

Dear Swamins, I also agree with the views. I have some views to share. This shows how mankind has evolved over a period of time - initially the lives were short and had to live life within that short time, then over aperiod of time, started getting married in vedic manner. It may also symbolise that we are not good in keeping our history intact. We do not have anything like written history or written books over period of time and hence the history was lost in due course. We are slowly getting better with internet and books which tell a lot about our traditions/history but still everything is disputed and disputable by younger generations(ulan enil ullen ilen enil illen as He says in Divya prabhandam). As such HInduism is more a way of life than religion, I think and that is why it keeps evolving. Vachaha doshaha kshandavyaha!!!! Please forgive me for any mistakes. With lots of respects to one and all Adiyen Kannansrinivasan sowmianarayanan <vasans2004 wrote: Swamin, There is no choice but totally agree with your views. I can not claim to be a scholar but I may kindly be permitted to state thoughts occurred to me after reading your learned note. We all know that we have Itihasas and Puranas to

know about the incarnations of Sriman Narayana to save the pious and to deal with demons who subject the pious to torture which is what stated in Srimad Bhagavadgita. Among these sources, the earliest was Sri Valmiki Ramayana. Only afterwards, Sri Mahabharata and the various Puranas came. And Sri Ramayana was composed by Sri Valmiki under the guidance of Sri Narada & Brahma himself. He was blessed to write this Itihasa even though he had no experience of composing slokas. He discovered his capability to compose a beautiful sloka accidentally which was also a device of Brahma. Later, Vyasa who composed Mahabharata and all other puranas excepting Sri Vishnu Purana, cannot be compared with him(Valmiki). He was an avatar Himself. My understanding is that Valmiki's Ramayana was close to the Vedic period and his work is close to vedic rites and

observations. Therefore, Sita Kalyanam was strictly according to the vedic tradition and a precursor for all to follow. Kindly bear with me for stating all this and pardon me if I have comitted any mistake in my unscholaristic observation. Dasan Anbil Srinivasan MG Vasudevan <vasudevanmg > wrote: Dear sri vaishNava perunthagaiyeer, I was reading the baala kaNdam of sreemadh raamaayaNam, in particular the seethaa raama kalyaaNam chapter – viz. sargam 73. Then it struck me this

'seethaa raama kalyaaNam' is something special. Why it is so special? Now look at the descriptions of marriages of all the dhasa avathaarams of supreme lord sreeman naaraayaNan – [raama - I keep that away for a minute] - 1. Mathsya 2. Koorma 3.

Varaaha 4. Nrusimha 5. vaamana 6. parasu raama 7. bala raama 8.

krishNa [ of course 9th kalki, which is yet to be born] In 1 to 6 avatharams, there is NO description of proper detailed procedural marriage – for – 1 to 4 avathaarams mentioned above are 'short time' avathaarams, and as such no time for conducting an elaborate marriage. 5, 6 are brahmachari avathaaram As such

there is no elaborate description available in our sacred texts. For 7 - bala raama - only a small description is available – as 'he married revathi'. For 8 – Krishna - his marriage it is more a 'fighting description' – carrying off rukmini – and then fighting with her brother – other marriages with 7 other mahishis – more simple descriptions only - Seethaa Raama marriage is the only 'vedha uktham' aana kalyaaNam -

a vEdhic marriage - as per procedures stated or described in vEdhaas or manu's dharma saasthram - like § paying a kanyaa sulkam, § observing vrathams, § carrying out dhaanams, § guru coming and performing rituals, § then vadhu varan performing agni homams like laaja homam – [performance of hOmams by the newly wed couple] etc. That way 'seethaa raama kalyaaNam' is very special and is fully described by vaalmeeki. The same cannot be said for rukmini kalyaaNam or krishNa's other mahishis. Is my observation correct? I invite any comment / objections to the above observations from the learned bhaagavathaas – before I proceed further. Dhasan Vasudevan m.g.-- Vasudevan MG Be a better sports nut! Let your teams follow you with Mobile. Try it now.

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It is very interesting to follow the observations of Sri Vasudevan and Sowyanarayanan in this matter.What has been said is true.The other avatharas except vamana and Parasurama wg hich were brahmachari incarnations, as Sri Vasudevan has rightly said, the purpose was to kill the demons and there was no mention of marriage. Irt was something like an interlude taken from His stay in Vaikunta to perform the dhushta nigraha, though we hear of thename of the thayar in Varaha and Brsimha avathata, Bhoo devi, being the consort of former, who was always there even before the avathara and senchulakshmi or Badra for Nrsimha. I feel that even in Krishnavathara the main purpose is to leesen the byrbden of the earth by ridding it of the evil forces, dhushta nigraha and also to show His divine qualities of soylabhya, souseelya, vathsalya and swamithva. The marked difference between Ramayana and Krishnavathara is, besides the description of

marriage, the elaborate description of the chilhood of Krishna, may be because most of his exploits were pertaining to his childhood, and the singular absence of it in Ramayana. Both Valmiki and Kamban, who closely followed him, makes only a brief mention of Rama's childhood. This fact and the elaborate description of marriage of Rama again bears significance to the purpose of he two avatharas. The main purpose of Ramavathara was Ravana vadha, while Krishnavathara was a leelavathara , Krishna perhaps being too busy with his leelas to have an elaborate marriage ceremony ! Assuch the marriage of Rama with Seetha was of paramount importance considering the role Seetha was to play in Ramavathara. Valmiki refers to Ramayana as 'Seethaayaah charitham mahath.' So Seetha was as important as Rama, if not more , in Ramayana. Ramayana is considered as saranagathi sasthra and Seetha was an example of saranagatharakshana even more than Rama as she said

'na kaschit naaparaaDhyati',' showing mercy even towards the rakshasis who made her life miserable in Lanka while Rama gave surrender only to those who resorted to him for refuge. She was the personification of daya, as the incarnation of Thayar and in Uttraramacharitha of Bhavabhuthi Ram is seen to exclaim, on the instance of his proceeding to o pnish the sudra who did penance against the dharma,that how could one expect mercy from him when Seetha was not with him.That is the greatness of Seeth whose marriage couoldnot be dismissed with in few words! Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. www.freewebs.com/asrama3

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In continuation of my remarks, I wish to point out certain things.The wedding of Rama and Sita was atype called brahma which is performed according to the principles laid down by the vedas. while that of Krishna and Rukmini was that of rakshaa form of marriage, where the bride is carried away by the bridegroom against the wishes of her kith and kin and of course with her consent. As such the latter may or may not be followed by an elaborate ritual as in the case of gandharvavivaha. But it is interesting to note that our Desika has filled the blank by describing the marriage of Krihna and T Rukmini elaborately in his Yadhavabhyudhaya. saroja Ramanujam

Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. www.freewebs.com/asrama3

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Swamin, I think Dr. Ms. Ramanujam means the difference between Brahminical & kshatriya wedding. It may be recalled Bhishma Pithamaha carried away three princesses for the two Princes of Yadu dynasty. That can not be called Rakshasa act. While a brahmin cannot act as a kshatriya, kings can follow either brahminical or kshatriya methods of wedding. If I am wrong I may kindly be pardoned. Anbil Srinivasan Saroja Ramanujam <sarojram18 wrote: In continuation of my remarks, I wish to

point out certain things.The wedding of Rama and Sita was atype called brahma which is performed according to the principles laid down by the vedas. while that of Krishna and Rukmini was that of rakshaa form of marriage, where the bride is carried away by the bridegroom against the wishes of her kith and kin and of course with her consent. As such the latter may or may not be followed by an elaborate ritual as in the case of gandharvavivaha. But it is interesting to note that our Desika has filled the blank by describing the marriage of Krihna and T Rukmini elaborately in his Yadhavabhyudhaya. saroja Ramanujam Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. www.freewebs.com/asrama3 Get easy, one-click access to your favorites. Make your homepage.

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Respected Bhagavata, As all other Bhagavatas have done, i also agree with you. Sri Ramavatar is the only Avatar where The Lord had a proper wedding. Even in case of Sri Balaram, there was no detailed wedding. in case of Sri Krishna, he performed all unique deeds and leelas to charm His devotees, His marriages were all of different kinds and amazing. Sri Krishna came on earth just to charm His devotees, that's all. He performed all the leelas which have not been perfprmed in any other avatara. What i like is that one should pick up from the Shastras exact things jut as you have done. If the scriptures describe a detailed wedding only for Sri Rama, then we must accept that leela of the Lord just as it is. Sri Rama came as an AdarSha for humanity on earth (of course, He also delighted His devotees and we all love Him). If one has to live a spiritually prosperring life, one has to follow Sri Ramayana. Sri Rama's maariage is very special

as all the Vedic rites are performed step by step. I also adore this part of the Ramayana because it is the only detalied description of our Lord's wedding. I can just imagine Sri Rama along with Seeta Mata on the wedding altar, Dasaratha and Janaka feasting their eyes on their beauty, all the devatas standing in the large crowd just to have a glimpse of the groom form of Sri Rama......... what a sight!!! Furthermore, you have posted this topic at an appropriate time since the wedding anniversary of Sri Sita Rama is coming soon on the 14th of December (Agahan shukla panchami). please do forgive me for any mistake. dasosmi krishnaMG Vasudevan <vasudevanmg wrote: Dear sri vaishNava perunthagaiyeer, I was reading the baala kaNdam of sreemadh raamaayaNam, in particular the seethaa raama kalyaaNam chapter – viz. sargam 73. Then it struck me this 'seethaa raama kalyaaNam' is something special. Why it is so special? Now look at the descriptions of

marriages of all the dhasa avathaarams of supreme lord sreeman naaraayaNan – [raama - I keep that away for a minute] - 1. Mathsya 2. Koorma 3. Varaaha 4. Nrusimha 5. vaamana 6. parasu raama 7. bala raama 8. krishNa [ of course 9th kalki, which is yet to be born] In 1 to 6 avatharams, there is NO description of proper detailed procedural marriage – for – 1 to 4 avathaarams mentioned above are 'short time' avathaarams, and as such no time for conducting an elaborate marriage. 5, 6 are brahmachari avathaaram As such there is no elaborate description available in our sacred texts. For 7 - bala raama - only a small description is

available – as 'he married revathi'. For 8 – Krishna - his marriage it is more a 'fighting description' – carrying off rukmini – and then fighting with her brother – other marriages with 7 other mahishis – more simple descriptions only - Seethaa Raama marriage is the only 'vedha uktham' aana kalyaaNam - a vEdhic marriage - as per procedures stated or described in vEdhaas or manu's dharma saasthram - like §

paying a kanyaa sulkam, § observing vrathams, § carrying out dhaanams, § guru coming and performing rituals, § then vadhu varan performing agni homams like laaja homam – [performance of hOmams by the newly wed couple] etc. That way 'seethaa raama kalyaaNam' is very special and is fully described by vaalmeeki. The same cannot be said for rukmini kalyaaNam or krishNa's other mahishis. Is my observation correct? I invite any comment / objections to the above observations from the learned bhaagavathaas – before I proceed further.

Dhasan Vasudevan m.g.-- Vasudevan MG

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There is no such thing as Brahmana or kshatriya wedding according to sasthras. The marriages are of eight kinds according to Manusmrthi. they are, brAhama, daiva, Arsha, prAjApathya , gAndharva, Asura, rAkshasa and paiSAcha. brAhma - This is done when the boy completes his

brahmacharya , that is, gurukula vasa and the parents of the boy approaches the parents of the girl who consent to give their daughter satisfying themselves about the background and education in vedic lore of the boy . No dowry is given and no money transaction involved and the bride is given as kanyadhana to the bridegroom.This is the highest and noblest kind of marriage. daiva- In this kind of marriage when the girl cannot get a suitable bridegroom the parents, after waiting for a reasonable period, go to yajnasalas to find a priest to marry their daughter,who is decked with ornaments This is considered to be inferior because

the girl's parents go on, looking for a suitable match instead of viceversa. Arsha - A girl is married to a sage after exchanging two cows for the girl.This is because neither the parents of the girl nor the sage could affor a better kind of marriage. This is even inferior to the previous one because of the exchange of cows as the sasthra does not consider any marriage involving money or material transactions as noble. prAjapathya- similar to brAhma but the parents of the girl go in search of bridegroom unlike the latter. gAndharva- Similar to the love marriages of today where the girl and boy get married secretly without the consent of the parents. Typical example of this kind is that of Sakuntala and Dushyanyha. Asura - When the groom is not at all suitable for the bride but gives a lot of wealth and to the bride's parents and get married . it is more or less like buying the girl. rAkshasa-where the bridegroom fights and carries away the bride after defeating the opponents, and persuads her to marry him, often with the concent of the bride as in the case of Rukmini and Krishna or that of Prthvirakj and Samyuktha of recent times. pAisacha-The bride is taken against her will and is forced to marry.This was not sanctioned as per the sastras. That Krishna carried away Rukmini and married her comes under rakshasa type of marriage which has no connection with the word

rakshasas meaning asuras.Even the act of Bhishma was pertaining to the rakshasa type of marriage which is of course commonly resorted to by kshatriyas. The dictionary meaning of teh word rakshasa may be consulted to prove this . saroja Ramanujam Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. www.freewebs.com/asrama3

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