Om! Om! Om!
HOLY MATRIMONY
BY
Velandy Manohar, MD
Distinguished Life Fellow
Past President, Asian American Caucus,
Am. Psychiatric Association
Past President, Indian American Psychiatric Association
Namaste Blessed Selves:
At the out set my family and I offer our prayers and heartfelt best wishes to both your blessed selves, your doting families and to all those who are being touched with this glorious and joyous celebration. Secondly thank you for driving me back from my indolence of being distracted by sports or the news channels after work into the wonderful grove of inspirational words spanning the spectrum from Sruti, Smriti, Itihasaa and works of sublime literature that references the subject matter you requested me to reflect on, namely holy matrimony. It is my hope that my research and interpretation of what is revealed and discussed about marriage in our scriptures and other noble texts is useful to those who wish to better understand how Holy matrimony embodies and enshrines and even explains in some ways the complicated relationships between the Creator and all of creation, Energy and Matter, that which is Illuminated and that which remains to be illumined.
George Bernard Shaw wrote,
“Life is no brief candle for me. It is a sort of splendid torch… I want to make it burn as brightly as possible before handing it on to future generations.” So, I strive on with equal resolve and hope.”
The tasks involved in my response to your request was not anything like taking a sip of tea but required several deep breathless draughts from the inexhaustible ocean of Sri Vidya before I could receive and offer some glimpses of the magnificent vistas of the Sri Chakra and the works of the great sages of India. This response is akin to perhaps the powwa (puffed Rice) offered by Sudhama or Kuchela to his friend from the days at the Sandeepany Ashram, his and my beloved Govinda. Hope it is of value to you and others who may have occasion to glance at these pages now and then. I hope this will illumine how ever dimly some aspects of the vast repository of knowledge that we refer to as Sanatana Dharma. The words of William Blake an Englishman, who was a mystical poet, gave eloquent utterance to this process.
“To see the World in a grain of sand,
And Heaven in a wildflower,
Hold Infinity in the palm of your hand,
And Eternity in an hour”
I wish to offer these foundational principles of the Hindu Faith Tradition- Sanatana Dharma.
HUMAN DIGNITY AND HUMAN RIGHTS HINDU PERSPECTIVE - Ram Madhav (google.com)
‘Amritasya Putrah Vayam’ - “We are all begotten of the immortal. “This is how Hinduism introduces human beings. “Every individual soul is potentially divine”, proclaimed Swami Vivekananda. It is necessary to delve into the fundamentals of Hinduism in order to comprehend its position on human dignity, human rights etc. The fundamentals of Hinduism are in those great dialogues that took place in the Himalayas some 4-5 Millennia back very much like the Socratic dialogues. They are not commandments but informed suggestions.
Ajyesthaaso Akanisthaasa Yete, Sam Bhraataro Vaavrudhuh Soubhagaya
-Rigveda, Mandala-5, Sukta-60, Mantra-5
‘No one is superior or inferior; all are brothers; all should strive for the interest of all and progress collectively’.
The Rigveda is the first of the four Vedas and is considered the essence of all knowledge – Jnana. In fact, the Vedas emphasize the quintessential oneness of the entire creation.
Samaani va Aakootihi Samaanaa Hridayaanivah.Samaanamastu vo Mano Yathaa Vah Susahaasati
- RigVeda, Mandala-10, Sukta-191, Mantra-4
“Let there be oneness in your resolutions, hearts and minds; let the determination to live with mutual cooperation be firm in you all”.
When one enters the Parliament Building in New Delhi, India one comes face to face at the very entrance with a Sanskrit verse:
Ayam Nijah Paroveti Ganana Laghu Chetasaam
Udaara Charitaanaam tu Vasudhaiva Kutumbakam
It says: “Small and narrow-minded people look at the reality in terms of ‘this is yours and this is mine’; for those of higher consciousness the whole world is a family”.
This ideal of Vasudhaiva Kutumbakam – the World as One Family – is unique in this age or any age. Please review my essay on “The Human Family” at my website The Human Family (velandymanoharmd.com). There are related posts at www.velandmanoharmd.com
‘Mayi Sarvamidam Protam Sutre Manigana Iva’ – ‘I have interpenetrated the universe like gems threaded together’.[More on this later.]
As an essential prerequisite for the Right to Happiness, the Rig Veda unequivocally declares that all human beings are equal. The Atharva Veda goes further and talks about various Rights and obligations or Duties.
Samani Prapaa Saha Vonnabhagah
Samane Yoktre Saha vo Yunajmi
Aaraah Nabhimivaabhitah
“All have equal Rights to articles of food and water. The yoke of the chariot of life is placed equally on the shoulders of all. All should live together in harmony supporting one another like the spokes of a wheel of the chariot connecting its rim and hub”. (Atharva Veda – Samjnana Sukta)
Manu Smriti, the greatest work on Hindu social codes, declares:
Yatra Naryastu Pujyante Ramante Tatra Devatah - “Where women are worshipped there the angels tread”.
Strinaam Paadatalam Drstvaa, Guruvad Bhaavayet Sada. Kubjika Tantra Those who observe the feet of women, regard them as respectfully as you would the feet of your Guru. Lakshmana kept his eyes focused on the feet of Sita Lakshmi from the time she was married to Lord Rama. He quickly although sadly identified the anklets that were discarded by Sita Lakshmi when she was being abducted to Sri Lanka during their desperate search for her.
Please bear with me, this response has several parts: The first part could have been the Atharva Veda, but I wanted to offer from the Srimad Bhagvatam the powerful, tender and moving story of Rukmini Ma’s and Lord Sri Krishna’s Vivaha.
Prior to the main portion of my response, I offer the following prayer to seek God’s permission and receive through His grace, His sustaining support for this endeavor.
Om Vara Siddhi Vinayaka namo namaha. Om Saraswati Devi Bhagvati namo namaha, Avighnastu
Om! Mangala Moorthi Vighnahaara Durita Nasana Kripa Kara
Saraswati Namastubhyam, Varade Kamaroopine, Vidyaarambham Karisyami, Siddhir bhavatu me sadaa. Om Shanti, Shanti, Shantihi
Namaste Sharada Devi, Kashmira puravasine, Tvamaham prarthaye nityam, Vidhya daanam cha dehi me. Om shanti, shanti, shantihi.
Namo Param Rishibhyo, Namo Param Rishibhiyaha
Guru Brahma, Guru Vishnor, Gurur devo Maheswaraha, Guru Sakshat Param Brahma, Tasme Sri Guruve namaha,
Nidhaye sarva Vidyanaam, Bhisaje bhava roginam, Guruve sarva lokanaam, Dakshinamoorthaye namaha.
Mookam Karoti vacaalaam, Pangum langayate girim, Yat kripa tamaham vande, Paramananda MADHAVAM. Gita Dhyanam
Ya Devi Sarva Bhutesu, Matra roopena samstitha, Namastasye, Namastasye, Namastasye, Namo Namaha. Devi Mahathmyam
Sarva Mangala Mangalaye, Shive sarvatra sadhike, Saranye tryambikham Devi, Narayani Namastute.
Sankaram, Sankaracharya, Keshavam, Badrayana, Sutra bashya kruto vande, Bhagavanto punah punaha.
Sada Shiva samaarmbhamam, Shankarachraya madhyamam, asmaadacharya paryantaam, vande guru paramparaam.
Hridaye kalaye vimalam Charanam, bhava Sankara desika me sharanam. Sruti smriti puraanam, aalyam karunalayam. Namami Bhagvadapada, Sankaram loka Sankaram
Om Shan no Mitra, Sham Varunaha, Shan no Bhavataryamaa, Shan na Indro Brihaspati, Shan no Vishnrurukramaha, Namo Brahmane, Namaste Vaayo, Tvameva Pratyaksham Brahamasi, Tvameva pratyakshmam Brahma vadishyami, Rtam Vadishyami, Satyam Vadishyami, Tanmamavatu, Tadvaktaram avatu, Avatu maam, avatu vaktaram
Om shanti, shanti, shantihi.
Om saha na vavatu. Sahana bhunaktu. Saha viryam karavavahai, Tejas vina vadhi tamastu. Ma Vidvishavahai. Om Shanti, Shanti, Shantihi
Sanskaras of Sanatana Dharma
Vivaha (Marriage as a sacrament.)
Sanskaras form the core of Sanatana Dharma and the bed rock of the faith. These are instituted to develop the essential components that can support righteous living. This can guide people to support the Dharmic way of life. There is a consensus that Sanatana Dharma has instituted sixteen Sanskaras which are become meaningful and essential at different points in one’s life from conception to marriage to senescence and final passage. The specifics of each of these Sanskaras are designed ‘to cause indelible impressions on the mind and to develop every aspect of one’s personality.’ This is the connotation of the Sanskrit term Sanskara. Thus, it behooves us to explore in depth in order to learn and accrue the most benefit for one’s body, mind, and soul from the performance of these Sanskaras.
Vivaha which is the sacrament of marriage is the pre-eminent Sanskara because of the profound impact on each of the partners and the families that are affected by their union through the Sacrament of Vivaha which also provides a sacred pathway to link the past with the future and create the capacity to carry out one’s duties to our ancestors and elders to our own family members and bear the responsibility for building an enriching and harmonious community. The development of the Vasudeva Kutumbakkam in the lifetime of each of us requires the sacrament of Vivaha to be performed with reverence and faith.
Vasudhaiva Kutumbakkam is a Sanskrit phrase [1] that means that the whole world is one single family.[2]
The concept of Vasudhaiva Kutumbakkam is used in a theory presented by Marshall McLuhan as global village. It has also seen to be similar to the ancient African concepts like Ubuntu.[2] The same concept is to be found in Sangam (300 - 100 B.C.E) Tamil purananuru poem as (Yaadhum Oore, Yaavarum Kelir) which means, 'every country is my own and all the people are my kinsmen.' [5]
The Guru-Sishya Anushasnam refers to some of these key responsibilities and duties in the Siksha Valli of the Taittiriya Upanishad of person entering the Grihastha stage of life. “.. Having brought to the teacher the gift desired by him, enter the Householder’s life, and ensure the line of progeny is sustained into the future. Do not swerve form Dharma. Do not neglect personal welfare, don’t neglect prosperity. Do not neglect prosperity. Do not neglect the study of the Veda. Do not neglect your duties to God and ancestors. Be thou the one who regards your mother, father, teacher and guest as one would regard God.” (More on Page 5 and 6).
The sacrament of Vivaha is the vital step in the transition to the most important of 4 ashramas of life to the life of a Grihastha the life of Householder. Thus Vivaha, - Holy matrimony is a pre-eminent sacrament in the practice of the faith of Sanatana Dharma.
PART I: SRIMAD BHAGVATAM
With some degree of consistency at the time of marriage I have been urging people who are arranging marriages particularly the brides to study and read the beautiful "love letter" of Ma Rukmini to her beloved Lord, the Great Souled Govinda. The response of the Punya Poorna Avatar (described thus in the Narayaneeyam of Srimad Narayana Bhattathri) is short and truly sweet. The bridegroom can respond with the response of Lord Sri Krishna to the seven verses of profound love and devotion that Ma Rukmini is inspired to enunciate in her missive. You folks may have encountered these as you perused the Srimad Bhaagvatam.
Skandha X, Chapter 52, verses 37 to 44 Srimad Bhaagvatam
Ma Rukmini's words follow “Hearing about Thy virtues which, entering into the hearers through the ear, generates bliss in the persons whole being, and hearing also about Thy form (Bhuvana Sundaram) which fulfils the highest expectations of one’s sense of sight, my mind, O Achyuta, has entered into Thee, overcoming all feelings of shyness. (37)
O Granter of Moksha! O noblest among men! Which noble born girl of marriageable age, virtuous and self-controlled will not choose Thee for a husband, for you are so well matched to Her, in point of nobility of birth, character, form, education, youth, wealth and glory?(38)
Therefore, I have chosen Thee, as my husband and have offered My -Self to Thee, O All pervading One! Deign to accept Me as Thy wife, O Lotus eyed One. Do not let the King of Chedi (Sishupala) to take Me away, who belongs to none other but Thee. Should he take Me as his wife and not Thee, it will be like the Jackal taking away the fare fit for a Lion. (39)
If I have acquired any merit by the worship of the Supreme Being, (enumerates the worshipful practices) may My hand be held in marriage by none other than My Krishna. Never by Sishupala. (40)
On the occasion of the marriage ceremony arranged with Sishupala arranged for tomorrow, deign to present Thyself incognito at Vidarbha, and defeating the armies of the King of Magadha and Chedi capture and marry me. The bridal money paid on the occasion will be Thy might (41)
How can I who dwells in the women's quarters be carried away without killing relatives? If this is problem for Thee, here is a hint. The day before the marriage, there will be a grand procession for worship at the Temple of the family Deity, Mother Parvati. The temple is outside the palace, and I will be in the procession. (42)
He, the dust of whose Lotus feet is sought by the Great Ones, to eradicate the blinding darkness of ignorance in their hearts, If He fails to grant Me this act of grace, I shall forsooth abandon my life through fasts and austerities. This shall happen in life after life until through Thy grace Thou will deign to become my husband. (43)
O Lord of the Yadavas! I have brought this private message to You. Whatever is to be done in this matter has to be carefully thought out and done at once. (44) So ends the poem of renunciation and union with the Lord who dwells in all beings and in whom everything exists.
No less a person than Maharishi Suka apprised the Lord of the yearning for salokiam and saiyujiam experienced and expressed by Ma Rukmini. This response is in Skandha X, chapter 53, and verses 1-6. The Blessed Lord, the Bhaktavatsala was pleased, He smiled and holding the hand of the Great sage in His lotus hands, He said, "I too am always thinking about Her, just as She does of Me. This prevents me from getting sleep at night. Her father has blocked my marriage with Her. I shall take that beautiful maiden as my wife, so absorbingly in love with Me by defeating the degenerate kings in battle, just as fire is extracted out of the fire-stick in a sacrifice." The rest as we know is history. I humbly commend all the parts of my response with the verses from the Bhagvatam to the Blessings of Ma Rukmini and Her Lotus eyed beloved Lord Sri Krishna.
Priyataam Pundarikaksha, Sarva Yagneswaro Harihi, Tasmin Tushte, Jagat Tushte, Prinite prinitaam Jagat. When the Beloved Lotus eyed Lord of all sacrifice is satisfied all creatures in the world experiences His satisfaction. When he is pleased with the sacrifice, the whole world expresses His pleasure.
PART II: PARA VIDYA
Please give thought to Sahanavavatu and Shan no mitra at this point because we are entering the sweet and sacred waters of the Sruti, the Holy Vedas. For me this Madhu Vidya, this is the Kshirabdhi from which everything emerged especially the Amrita that all devas and asuras strive to obtain.
A. ATHARVA VEDA
7.36.1
May we always look at each other with love and affection? May our lives together be happy without malice? May the One Spirit dwell within both of us?
14.1.22 (Anugraham after the Mangalyam is tied)
O! Husband and wife, may you both live the full span of your lives in wedded bliss. Never be separated from each other. May you always live joyously in your home with your children and grandchildren?
14.2. 439 (Both sets of parents)
O! Husband and wife; may you be considerate and affectionate towards each other. Follow the path of duty and justice. Beget noble, brave children; build your own home to live in with them.
14.2.26 (For Parents in law)
O! Bride, attend to the wellbeing of all members of your family, sharing their joys and sorrows. May your coming bring good fortune to your husband, parents in law and the rest of the family.
14.2.75 (Parents in law)
O! Bride entering the house, May you become the guiding light of this family. Endowed with intelligence and understanding, may you observe the rules of healthy living in your home. May the Lord shower His blessings upon you?
14.2.71(Bridegroom)
I am what thou art, Thou art what I am. I am the Psalm and thou art the verse. I am the heaven and thou art the Mother Earth. May we live together and beget progeny!
14.1.57(Bridegroom)
O! Bride, Look at your beauty, and hearing about the sterling qualities of your head and heart, I wish to embrace you. I will never seek pleasures outside the how. I will not even entertain such base thoughts. My behavior will be fully in accordance with the scriptures.
B. RK VEDA
10.85.25(Father of Bride)
I, the father of this blemishless girl, our daughter, release her from the ties she had with this family, and wish to unite her with that of her husband from whom she may never part. May my daughter who observed the vows of celibacy enjoy the great happiness with her handsome and virile husband and beget noble children.
5.3.2
The Supreme Lord, by his mystical powers fills the hearts of wedded couples with sublime love.
C. YAJUR VEDA
3.41(both sets of Parents)
O! Men don’t be afraid of performing your marital duties. With courage and conviction, follow the path of Dharma. Endowed with strength, honor, and valor, may you obey your God assigned duties and be happy.
2.19 Anugraham (From all present)
O! Wedded couple, may you in this life be wise, benevolent, and live to inspire all to follow the Vedic way of blissful life.
3.50 (Bridegroom)
Please accept my gifts just as I accept yours. For the world maintains its balance on this perennial give and take, which makes life a joyous living.
C1. TAITTIRIYA UPANISHAD [belongs to the Taittiriya School of Yajur Veda) [Advice to both Bride and Groom] There are two gems I wish to place before you. Both are there for the picking in the first of the Vallis called Siksha Valli. One is at the start and the other at the end of Siksha Valli.
C1a. After the appropriate invocations and practicing the recitations of the sounds, rhythms etc., he is given instructions as to how to meditate on the combinations (samhitas) of the words and connotations. After getting absorbed into the habit of meticulously following the rules of grammar, pronunciation, and chanting rhythms the student may have gotten into the habit of attending to the words alone. Therefore, at this point the Teacher instructs his sishya on the importance of meditation as a path to being illumined as to the symbolic meaning of the words and meters, sounds and rhythms.
The Gurus teaches, “Now we will explain the Upanishad, on the Samhitas under five heads: with regard to the Worlds, Heavenly Light, progeny and the embodied self (atman)
First with regard to the worlds: The Earth is the first form (the sound) of the Samhitas, Heaven is the last form, the Akasa is the union and Air is the medium.
Next with regard to the Heavenly Lights: Fire is the first form, the Sun is the second, the Water is the union, and Lightning is the medium.
Next with regard to Knowledge: The Teacher is the first form, the Pupil is the second, Knowledge is the union, and the Vedic Recitation is the medium. Thus, with regard to knowing.
Next with regard to progeny: The Mother is the first form; the father is the second form. Progeny represents the union (haploid contributions of sperm and egg), and procreation represents the medium of sexual reproduction.
Next with regard to the embodied Self (Atman): The Mandible (lower jaw) is the first form, the maxilla (upper jaw) is the second form, Speech (Vak/Vak) is the union, and the Tongue is the medium.
These are the great Samhitas. He who meditates on theses Samhitas comes to be united with the light of Brahman, the heavenly world, food cattle and progeny
C1b After expounding the Veda the teacher enjoins his graduating students thus. (Guru Anushasanam). This is the first recorded Convocation address in the World handed down from our ancestors in recorded history.
Proclaim the Truth, Practice virtue. Don't neglect the Veda that you have studied. In your life don't cut off the line of progeny. Let there be no neglect of the Truth, let there be no neglect of virtue. Let there not be neglect of prosperity. Let there be no neglect of that which is due to our Gods and forefathers.
Be thou the one who regards your mother as God, your father as God, your teacher as God and your guest as God. Whatever deeds are blameless be devoted to them, and never to other types of acts. Whatever good customs there are in our community, they have to be adopted by you not others. What were wise persons there may be in your vicinity, their welfare should be attended. If there is any doubt regarding rites and your conduct you should conduct yourself in such a manner as wise persons, who are virtuous and cruel or led by deceitful others living in your community are known to conduct themselves.
Gifts should be given with piety, should not be given faithlessly. Should be given with an abundant heart should be offered with modesty, sensitivity, trepidation, humility, empathy, and grace.
This is the command. This is the teaching. This is the secret meaning of the Vedas. This is the instruction. Thus, should one worship; thus, indeed should one worship this.
C 2. BRIHAD ARANYAKA UPANISHAD [belongs to Vajasenayi school of Yajur Veda]
In the first chapter entitled The Birth of Brahman, of his book Myths of Light Prof. J. Campbell refers to the teachings of Yagnavalkya that is the core of the vast treasure trove of extraordinary insights enshrined in this Upanishad. “So, in the beginning there was nothing but the Self. And the Self at a moment that was not yet a full moment said,"I. Aham, Ego” And as soon as it thought I, it experienced angst. When It reasoned since there is no other there is no need to be afraid. No sooner was fear eliminated when the wish to be with another emerged within it. It swelled and split in two.
Each united with the other and produced something. And then she- the feminine one said, “How can he unite with me, who am of his own substance?” So, she turned herself into a cow; then He turned into a Bull. She turned into a donkey, and he turned into a Jack ass so on and so forth. And then that which had originally said I (Aham) looked around and said: this is of Me. I have poured it forth.” So Aham poured forth this Universe.”
Swami Nikhilananda his book entitled “The Upanishads” interprets the Fourth Brahmana called the Purushavidha Brahmana of the Brihad Aranyaka Upanishad thus: In the beginning this Universe was the Self (Viraj) alone, in the shape of a person. He reflected and saw nothing else but His own self. He first said I am He. Therefore, he came to be known as Aham or I. Hence from that first day forth, when a person is asked when he knocks at a door, he first says It is I. It is later that he mentions his name. (I, iv.1)
Viraj experienced fear. Thus, to this day fear is experienced when One experiences aloneness. He thought: Since there is nothing here to be afraid of but myself, what am I fearful off.? There upon his fears were relieved. Apparently it is in response to another, something unknown that fears are evoked. (I, iv.2)
He was not happy as well. Therefore, to this one is not happy in one’s aloneness. He desired a mate. He therefore became the size of a man and wife in close embrace. He divided his body into two (parts). From that division emerged husband (pati) and wife (patni). Therefore, as Yājñavalkya said the body before one accepts a wife is one half of oneself life the half of a split pea. Therefore, this space is filled by the wife. He was united with her. From that union human beings were born (I, iv.3) Then she reflected: How can he unite with me after having produced me from himself? Well let me hide myself. She becomes a cow, the other becomes a bull, from that union cows and bulls are born. So and so forth to produce everything that exists in pairs, down to the ants. (I, iv.4)
He Viraj realized: Indeed, I am the Creation, for I produced all this. Therefore, he became the Creation. He who knows this becomes a creator of the creation of Viraj. . (I.iv.5)
Prof. F. Max Muller also interprets these sections similarly. Ms. Barbara Powell in her book Windows into the Infinite states the “I am” (Aham) concept described above is echoed in the Old Testament where in the Book of Exodus, God reveals His name to Moses as Yahweh, literally I am. Another name for the Brahman is Sat- Chit- Ananda (namely Existence Consciousness, Bliss) The Brahman is not something that is in possession of Consciousness but is Consciousness; It is the awareness of being Aham that is shared by all living beings. Verse I, iv.1 says He has another name too: Purusa. A cognate with the word person, Purusa literally means man or male. In the Hindu sense it refers to the aspect of Brahman, which is pure consciousness, pure spirit.
Symbolically it associated with the masculine aspect of the cosmic polarity, the Yang, Siva. Its counterpart is Prakriti, which is a cognate with “procreate” and signifies the cosmic feminine, Yin, matter, energy, substance, or Sakti. The Brahman includes both these polarities. Samkhya philosophy holds that creation came about as a result of a coming together of the principles of Purusa and Prakriti. When the previously Undifferentiated Brahman manifests Itself as pairs of the many different forms of created entities described in this fourth Brahman concept the inescapable inference is that these multiple entities are manifestations of the original One without a second, the Divine reality and not multiple distinct divinities. The Rig Veda proclaims, “The Sat (the essence of existence) is One, however the wise proclaim it variously. “Sat Ekam Vipraha Bahuda Vadanti!”
In verse I, iv.7 this is explicitly stated. The multiplicity is nothing more than nama-roopa (name and form). Brahman exists as the name and form as well as the Sat Cit Ananda entity within these forms with various names. “This Supreme Self has penetrated into all these bodies upto the nail ends-just as razor sits in its case. Or as fire, which sustains the world lies hidden in its source. ” People don’t see the Indwelling self, for when It is viewed in parts, It is not complete. When breath is considered it is referred to as Prana, when speaking it is that makes speech possible, when hearing it is that which makes hearing possible, when thinking is that which makes thinking possible. These are merely its names according to its functions. He who meditates on one or another of its aspects doesn’t know, for it is then incomplete. The self is then separated from its totality by being associated to distinct individual entities based on one or other characteristics.
In verse I, iv.8 the indwelling self is dearer than a son, dear than wealth, dearer than everything else, because it is innermost. If one holding the self dear were to say to a person who speaks of any thing other than the self as dear, that the latter will lose what he holds dear- and the former is certainly competent to do so-it will indeed come true. One should meditate on the Self alone as dear- then what he holds dear steadfastly will not perish. (Swami Nikhilananda)
In verse I, iv, 17 the Teacher instructs: In beginning before marriage, this aggregate of desires the living being was but oneself. He cherished the desire: let me have a wife, so that I may be complete and be born as child; and let me have wealth, so that I may perform rites. This much is indeed the range of desires even if one wishes one cannot get more than this Therefore to this day a man who is single desires: “let me have a wife, so that I may be born (as the child); and let me have wealth, so that I may perform rites.” So long as he does not attain each of these desires, he thinks he is incomplete. (Swami Nikhilananda)
Now, his completeness can also come in this way: He could experience his mind as his self, his speech as his wife, his prana as his child, his eye as his material treasure for he receives this through his sight, and his hearing for his spiritual wealth for he receives through his hearing; his body his means to perform rites. So, this sacrifice has five factors- the animals have five factors, men have five factors and all that exists has five factors. He who understands this can attain the experience of all that is This (I, iv, 17).
In the course of teaching this Upanishad there is a touching and affectionate encounter between Maitreyi who the wife of Yājñavalkya who the venerable guru of this Upanishad and the Guru is himself.
In verse II, iv.3 Maitreyi asks, “Tell me venerable Sir, of that alone which you know to be the only means of attaining Immortality. The Guru replied: My dear, you have been my beloved and now you say what is after my heart. Come sit down; and I will explain it to you. As I explain it, meditate on what I say (II, iv.4). The he gives the instruction: Verily, not for the sake of the wife, my dear, is the wife loved, but she is loved for the sake of the Supreme Self. Verily not for the sake of the sons my dear are the sons loved but they are loved for the sake of the Supreme Self. He goes on to describe the relationships of an individual with learned people, people of other castes, all belonging, Gods and Creation. Verily not for the sake of beings my dear are the beings loved but they are loved for the sake of the indwelling Self. Verily my dear Maitreyi, it is the Self who is within and without that should, be realized-should be heard about, to be reflected on and meditated upon. By the realization of the Self, my dear-through hearing, reflection, and meditation-all this can be known {experienced VM ](II, iv.5)
In the fifth Brahmana is to be found as Barbara Powell states “Perhaps the most beautiful and meditative set of passages in the Upanishadic corpus, the Madhu vidya or Honey Wisdom. This is the contemplation of the Sublime Joy which binds all reality together and this Sublime Joy is verily the Self. It is not said the Atman possesses joy because the nature of the Atman is joy. The western concept that God is Love resonates through this section. The Upanishad proclaims that there is sweetness in the bliss that permeates everything. This love is the Atman-the essential Self of all beings. It derives its joy from experiencing its own being in all.”
In the Madhu Vidya passages one begins to understand that in any one entity the totality of Universal existence can be experienced. There are several passages that describe the self through observations about the earth, air, water fire, wind, sun, moon, lightning thunder dharma truth and mankind. In the sample passage the word Self with could be substituted with any of the other names, air, earth etc. This indwelling Self is honey to all beings and all beings are like honey to the Self. The same with the shining immortal being who is in the Earth, and the shining immortal being who is in the air, sun, and water. These four are but the Self. All these are in essence the Self. This Self-knowledge is the means of Immortality; this underlying unity is the Brahman; this knowledge of the Brahman is the means of experiencing the essence of all that I[has been and will forever be. (II, v.14)
PART III
Please look into the Four Ashramas of human life. The two betrothed persons are about to enter the most important Ashrama of their or any individual’s life that of Grihastha.[Following the completion of the Holy Sacrament of Vivaha] The Grihastas of the world are a creative, dynamic, and powerful life force to be contended with because they are enjoined by the scripture and custom to look after their own family, do their duty by their forebears, and offer prayers to God. In addition, they are obliged and enjoined to support sannyasis, and other worthy persons, institutions and needs of the community at large. (Two legged, four legged and plant life)
Manu Smriti 6.8.90. The four Ashramas: Brahmacharya, Grihastha, Aranyaka/Vanaprastha and Sannyasya, all came into being from the Grihasta stage as great and small rivers finally find shelter in the Ocean, so people of all ashramas find protection in the Grihasta ashrama.
The Dharma Patni is the Crown jewel the Talisman of the Grihastha Ashrama. It is her virtue, sense of what is right and wrong and wanting to do what is best as well as the fire of her austerities that carries the day in the final analysis in the Grihasta ashrama. The Dharma Patni also plays a vital role in the next stage of Aranyaka or Vanaprastha. About these matters there is no question in any one’s mind from time immemorial. The Kubjika Tantra unequivocally asserts, “Strinaam Paadatalam Drstvaa- Guruvad Bhaavayet Sadaa: Who has observed the feet of women, regard them respectfully like you would your Guru’s feet.”
PART IV A
This part is about Devi Ma. The Supreme Being the Sabha-Nayakam of the entire field of existence, who occupies the inner most spot around the Bindu in the first and smallest Trikona in the Sri Chakra that is equivalent to Sahasrara. It is veritable Abode of the Truth, the repository of and exponent of Sri Vidya.
1. There are several verses in the Devi Mahatmyam that can be used to describe particular features of your daughter. “Ya Devi sarva bhutesu... kshama, daya, lajja, kanti, tushti Shakti etc rupena samstitha, namastasye, namastasye Namastasye namo namaha. Devi mahathmyam or Chandi or Sapta sati is comprised by 700 stirring and illuminating verses
2. Sri Brahmanda purane: The namavalli form of the sacred Lalita Sahsranamam has several verses eg.930 :Om Mansvinyai namaha. Salutations to her who is self possessed. 931:Om Maana vatyai namaha. Salutations to Her, who is high-minded. 971: Om Suvasinaya Archana pritayai namaha. Salutations to Her who is pleased with the respect shown to married women. 999. Om Shiva-Saktyaikya rupinyai namaha. Salutations to her who is the unity of Shiva and Sakti.1000: Sri Lalita Ambikhayai namaha. Salutations to Her who is called Lalitambika (Lalita depicts her Cosmic functions as sport) and Ambika proclaims that she is the Mother of all. This specifically underscored and established in the complex illustrative symbol and yantra called Sri Chakra.
3. There are some wonderful lines in the Lalita Pancha Ratnam of my Lord Srimad Adi Sankaracharya.
4. Then there is the sublimely beautiful Soundarya Lahari of my Lord Srimad Adi Sankaracharya.
5. Then there is the Meenakshi Pancha Ratnam from which hymn I read a few lines for you. This is also composed by my Lord Adi Sankaracharya
“Sri Vidyaam Shivavaam-bhaaga-nilayaam hriamkaramantrojvalaam. Sri Chakraangita-bhindu-madya-vasitim srimad sabha nayakaam.
Srimad Shanmugam-Vighna-raja-janani Srimad Jagan Mohini. Meenakshi pranatosmi santatam aham kaarunya-varaam-nidhim."(3)
PART IV B
I would like to offer a brief and illuminating account of the Union of the Transcendent and the immanent aspects of the human experience as enshrined in the ennobling story of the marriage of Sri Andal to Her Prabhu, our Lord Ranganathar (Sri Andal’s and of all created beings). This is provided to me by my learned friend Mr. Ramu Ramachandran. [We met at our Satya Narayana Swami Temple while we were seated in front of Lord Vara Siddhi Vinayakar for a special pooja.]
When Sri Andal's foster father, Periyazhwar, the then Pandya king in Madurai and others who accompanied him, took the young girl in a palanquin to Sri Rangam for giving Her away in marriage to Lord Sri Ranganathar and when they were passing through the Cauvery She disappeared from their midst and was later found along with the Lord in the SriRangam temple. The Lord asked them to go back to Srivilliputtur assuring them that He would come there and accept the hand of Andal in the marriage ceremony to be performed there on the Panguni Uthiram day. The celestial wedding of Andal with Lord Rangamannar is celebrated not only in Srivilliputtur, but also in the Madurai Koodal Azhagar Temple, Azhagarkoil Kallazhagar temple, Thirumohur Kalamega Perumal temple and in other holy places.
Two important events took place when Sri Andal was being taken to SriRangam from Srivilliputtur, according to folk belief. One was Her night halt at the Prasanna Venkatesa Perumal Temple in Tallakulam, Madurai, and Her taking bath in a tank there. The tank hence came to be known as "Thirumuk kulam." Incidentally, the big tank in Srivilliputtur where Sri Andal bathed before performing "Pavai Nonbu" in the Tamil month of Margazhi is known as Thirumukkulam.
When Sri Andal reached Azhagarkoil, who’s Lord has been hailed by Her as “Vallal Maalirunjolai Manaalanar”, She was said to have refused to leave the place as She was greatly enchanted by the beauty of the idol. After a lot of cajoling by Periyazhwar and others, She accompanied them on their onward journey. The Utsava idol of Sri Andal in Azhagarkoil is therefore found in sitting posture unlike in other places, including Srivilliputtur, where She is worshipped in standing posture. On March 18, during the celestial wedding of Andal with Rangamannar, which is celebrated only in the night of the Panguni Uthiram day unlike in other places where it is celebrated during day, Lord Rangamannar, with the scepter in His hand and a pearl umbrella over His head, left the Temple in the evening on “Kasi Yathirai” accompanied by a small band of devotees. He went round the four Nachiar Mada Streets and when He reached the East Mada Street in front of the temple, Periyazhwar received Him and requested Him not to go to Kasi but accept the hand of his foster daughter in marriage.
The Lord accepted the offer and Periyazhwar washed His feet as is the custom in Hindu marriage functions. He later reached the marriage hall in the temple, which is known as “Muthudaithamam Niraithazhntha Pandal” or to be short “Muthu Pandal” as described by Andal in Her song. He was adorned with a Pearl Crown and Necklaces. The Temple has been built over the house in which Periyazhwar and Sri Andal lived in times of yore and each portion of it has been named as described by Andal in Her poems, for instance, “Muthu Pandal” and “Maadhavi Pandal”. Even the “Kannadi Kinaru” or the well whose water was crystal clear in those days (though it has gone dry now), in which Andal used to see Her image after adorning Herself with the garlands made by Periyazhwar for being presented to Lord Vatapatrasayee, is found inside the temple.
Sri Andal, in bridal attire and the golden parrot in Her left hand (She is adorned with a parrot made of leaves and flowers on other days), accompanied by a big retinue of devotees, later left the Temple, and went round all-important streets before reaching the Muthu Pandal. The Lord came out and garlands were exchanged by priests, representing them, carrying them over their heads and walking to and fro between the Lord and Andal to the accompaniment of lilting Nadaswaram music.
As soon as this was over “Oonjal” and “Nalangu” songs were recited. Then the two idols were taken to the Kalyana Mandapam with Periyazhwar’s idol kept to their left. The Kalyana Mandapam’s ceiling is covered with the paintings depicting the Ramayana although they have faded now due to long years of neglect. The important feature about these paintings is that in the Sita Kalyanam scene one can find the images of Andal instead of Sri Sita-Lakshmi and Lord Sri Rangamannar instead of Lord Sri Rama.
PART V.
This is the portion of response that proposes to explore concepts about marriage and the proliferation of all sorts of nama-roopa endowed entities in the field of existence. The concept of Shad Vidhaiikhyam espouses the essential identity of Sree Lalita with Sree Chakra, Maatrika, Cosmos, Jeeva, their causal state and their relationships.
Sri Chakra. It is essential to the worship of God in its totipotent state. Just as the Pranava Om is the Symbol of Brahman in all His aspects, Sri Chakra is a sacred diagram, the symbol of and the Yantra representing Sri Lalita Ma. This is usually engraved on gold, silver, or copper leaf, or on a crystal (sphatika) or a stone. It has within it embedded nine main triangles. Four are pointing upwards and five are pointing downwards. Since the Sri Chakra represents the creation of the Universe in its entirety by the Ultimate reality it is called Sri Shristi krama Chakra.
At the very center there is a dot or a point.[Bindu] Surrounding this point in all directions there are Trikonas (triangles), Konas (angles), Petals (dalas), Circles (Vrittas) called Mekhalas, and a square formed by three lines as the outer border called Bhuupura). There are Sandhis at the meeting places of two lines and marmas at the meeting places of three lines. There are nine components of the Sri Chakra designated as avarnas or limitations. The limitless Nir – Avarna Chaitanya, The Infinite consciousness or the Ultimate reality appears to acquire these in the Creation of Jagat or Cosmos. This represents the symbolic stepping down of the Sat Chit Ananda from the most sublime state of consciousness (sukshma) to that of the grossest aspects of matter (Sthula). This is the world of Nama Roopa. You may remember chanting one of the slokas of Maha Lakshmi Ashtakam Stotram that reads “Sthula Sukshma Maharaudre, Maha Sakti Mahodare, Maha Paapa Hare Devi, Maha Lakshmi Namosthuthe.”
This process of descent of the Ultimate reality from the transcendent state to the immanent plane of existence through nine stages is represented by the Sri Chakra. Its corollary also holds true namely the Sri Chakra depicts the ascent of the embodied created beings from the grossest aspect of created entities namely the state of consciousness associated with the energies at the level of the lowest or ninth Muulaadhara Chakra to the to the highest stage of Consciousness permeated with the attainment of the highest or the first chakra namely the Sahasrara. Thus, the Bhuupura with four sides and an entrance in the middle of each side is the 9th part of the avarnas represents the Shakti of the Muulaadhara Chakra and the Bindu in center of the assembled sabha of creation is the point of uplink or down link with the Nir-Avarna Chaitanya.[Depending on the ascent or descent of the embodied Self. The four openings in the Bhuupura represent the four Vedas that treats of very aspect of the relationships between creatures and between the Creator and His creation.
The four Trikonas pointing up wards represent Lord Shiva who is energized by the contact with His Shakti and is transformed from Shava/ Nishkala Shiva to the Sakala Shiva or Mahadeva. The five downward pointing Trikonas represent Shakti aspect of the Nir Avarna Chaitanya. This is the state of Consciousness from which words recoil. There is only one God, the One without a Second. It is described as Ekam, Evam, and Advitiyam Brahma.
There is a famous conceptual drawing of the relationship between Shakti Ma, Nishkala Shava Shiva and Sakala Shiva it is the illustration of the throne hall of the Island of Jewels.[Mani Dwipa] One can see the life-less pale, inert form of Nishkala Shiva dissociated from the red dynamic creative energy that pours forth entities with Nama and roopa placed horizontally at the bottom of the three figure tableaux. The next figure in the Mani Dwipa is Sakala Shiva which is beginning to throb with the resounding sound of the creative energy the Nada Brahman or the Sabda Brahman. This is because Shiva in this stage of the Tableaux is in contact with the active creative feminine principle. Since He is pure consciousness and light he is colored white (Sva-Prakash = Self effulgent). The Goddess is vibrantly dancing on him, His own energy helps Him display Himself as the universe, which is always coming into being and becoming some other form. Sakala Shiva is the immaculate spirituality of the Self shining forth of Itself. His Shakti is the former of forms that are caught up in the cycles of births and deaths without end. Sakala Shiva illuminates the forms that She [Lalitha Ma] has poured forth into the world of names and forms. When Ishwara’s radiant energy streams through the inter-phase of the transcendent and the immanent and enters the dominion of time and space it is perceived and experienced with name and form and described as such. So, our sages proclaimed Sat Ekam, Vipraha bahuda vadanti. The Maha Shiva Lingam illustrates these concepts too.
The Maha Shiva Lingam represents the immanent plane of existence as the horizontal structures with the perpendicular components connoting Shristi, Stithi and Pralaya. The part of the cylindrical part below the horizontal structure represents absence of time and space where the universe is pulled into the Nir-Avarna Chaitanya as a spider draws back the web, at the beginning and end of the process. What is spread out from the center outwards in the Sri Chakra is represented in the Shiva Lingam by the cylindrical structure representing the process of being and becoming of all created entities in the stage of life associated with nama-roopa. The Devi Herself is born of her own powers as stated by my Lord Srimad Adi Sankaracharya. In the Maha Lakshmi Ashtaka stotram there is a sloka that characterizes these attributes of Shakti Ma who was born of her own yogic power., “ Adhyantara hite Devi, Adhya Sakti Mahaeswari, yogaje, yoga sambhute MahaLakshmi Namastute.”
Thus, whatever we experience and perceive no matter how dark or bright, uplifting and sublime or terrifying and disturbing all of this, ourselves , our world constitute a revelation of the of the virtual infinity of Shakti Ma.
Every experience of our senses is a mask of Infnite and part and parcel of the Infinite hook, line, and sinker. The unpleasant and disagreeable aspects of life death, loss, and bereavement as well the pleasant and most desirable aspects of life which for most created beings consist of satisfaction of the needs of the senses or the attainment of status, position and pre-eminence are part of the grand epic of creation embodied in the Sri Chakra
Zimmer states the tangible realm of Maya which is the Veil that shrouds the Truth is at the same time a self-revelation of what is behind, within and all round us. The Isa Upanishad in Verse 5 proclaims this Truth, thus, “Tade jati, Tannaijati, Taddure tadvaantike, tadantarasya sarvasya, Tadu sarvasyaasya baahyataha. It moves, it is immobile, It is distant, it is beside you. It is within all and it is outside of all that is within.
Through the universally observable processes of living and dying that can be experienced by all, the Nir-Avarna Chaitanya represented by Shava or Nishkala Shiva, pure energy the divine Shakti and pure light the Sakala Shiva have become accessible to those so inclined and prepared to perceive experience the Sat-chit Ananda state of existence.
The Sri Chakra embodies the union of Shava/ Shiva and Lalitha Ma. Thus, the pure energy of Shakti Ma and pure light of the Mahadeva is there for all of us to perceive experience and partake and participate in the Sabha of which Lalitha Ma is the Queen/regent. This is probably what the sages thought about when they proclaimed to the world in Isa Upanishad Isavasyam idam Sarvam. There is the story of a pillar of light and the efforts of Lord Brahma as Hamsa and Lord Maha Vishnu as a Boar trying to reach the ends of the pillar without success, meaning. This light and This energy source is infinite and inexhaustible.
However rigorous study of Sri Vidya and meditation on the Sri Chakra can prepare each and every one of us, born from our father’s seed and from our mothers’ womb to achieve what was beyond the grasp of the Hamsa and the Varaha in the story above or the best efforts of those of great erudition in Logic and Grammar who attempt through eloquent words to describe the Ultimate Source, Nir Avarna Chaitanya. The seeker of Nirvana, by meditating on the Sri Chakra and surrendering to Nishkala/Sakala Shiva and Shakti triune in the very center of the Sri Chakra through a process reintegration of one to another and to the Source and the sole support of creation, sustenance, and dissolution (Shristi, Stithi and Samhara)can attain to the Sat-Chit- Ananda state of Consciousness.
Thus, the journey from the three straight lines with the gates in the middle representing the Vedas on the periphery of the Sri Chakra to the innermost Trikona is the Sadhana Path of all seekers of Nirvana. This is the equivalent of an illustrated depiction of a journey we get from map Quest when we wish to go where our heart desires. Thus, could one attain to Salokia or Samipiya or Saiyujiam because the Center with the Bindu is located in the Center of the innermost Trikona, which represents the Sahasrara .This is seat of the united Sakala Shiva and Lalitha Ma). I vouchsafe my personal belief this is the rarefied height of spiritual attainment attained to by exalted created beings such as Sri Andal with respect to her personal Lord and Creator. This union of Sri Andal and her Divine Lord who is Sole support of Shristi, Stithi and Samhara is celebrated in Temples with enthusiasm and joy as Andal Kalyanam with full description of the heritage of the bride and groom and the required rituals for sanctifying the process of two becoming one, which is Holy Matrimony I the final analysis.
The concept of Prakriti and Purusha, divine energy of Sita- Lakshmi Devi becoming One with the Source of Illumination in the Treta yuga is beautifully celebrated as well as with great splendor, joy, and humility by devotees all over the world. A representation of this will be celebrated when this bride is wedded in holy matrimony to this bridegroom during the performance of the sacrament of Vivaha.
In the Myths of Light by Professor Joseph Campbell describes his insights about the Universes that emerge from the Bindu, about all the components of the Sri Chakra, from the mystical sacred union of the Transcendent and the Immanent, Sakala Shiva and Shakti Ma that is presided over by Shakti Ma with these words:
“Now, in the Orient all things bear the spark of the divine immanent within them, so that in our doings in life we bring forth the divinity. This is the fundamental idea of Oriental Yoga-indeed, as I have said, of all Oriental religion. The Things we’re doing here [in life] are the bringing into manifestation of this transcendent realization.”
PART VI
This part deals with the as Zimmer describes it “the alchemy of nature, where the melting of two hearts” in a mutual fire (of Vivaha in the presence of Agni Sakshi in our culture. VM) reduces the 1 male plus 1 female dyad of two separate entities that existed when they first met into 1 made out of two entities. They both form a new entity when the Kanya dhaanam occurs. The Alchemy does not stop there. After a variable delay the one made out of two entities evolves into a triad or tetrad and so on and so forth. Gaandhari and Dhritarashtra had 100 children before the fuel of the fire for the chain reaction was exhausted. What is important to remember is that each of the products of the two become one unit of life entity has built into itself the potential to bring forth to the very limits of time and space the full range of biological inheritances that were latent in each of the 1 plus 1 dyad before it became a one made out of two entity through Holy Matrimony.
As I pointed earlier using Zimmer’s paradigm when they first meet the 1 male and 1 female are two individuals chaste and virtuous, when they get to know each other and become enamored and decide to throw their destinies together in the marriage rituals then they become the 1 plus 1 that is 1 for better or worse in illness and health until death do us part. The Roman Catholic holy sacrament of marriage and the Hindu marriage rituals of Holy Matrimony seek to remove the tinge of sin and every flaw associated with carnal interaction between the 1 male and the 1 female. The rituals make these two into one flesh. The Latin phrases describing this is eloquent una caro facta est.[Made into One Flesh]
Thus, the sacred rituals which are at the core of the marriage ceremony delivers the 1 made out of two entity from and exempts them from sinfulness or concupiscentia and hallows their sexual union. The sacramental process confirms and consecrates the basic experience of 1 male and 1 female made into 1 entity when they are truly in love and form an attachment that fosters and inspires the single prospect of their two lives joined inextricably into one through space and time. The Two made into One is represented by the Shiva - Arthanari, Sri Andal and her Lord concepts and even Three Shava/Shiva and Shakti made into One as depicted in Island of Jewels[Mani Dwipa] paradigm. This can be extended into the Sri Chakra where the panorama unfolds from and returns to the Bindu and the Trikona.
The Mundaka Upanishad describes the coming together of the created and the Creator thus as the flowing rivers go to rest in the ocean and there leave their individual name and characteristics, so like wise the knower, released from name and form, goes to that divine form Purusha who is the higher than the highest, transcending the transcendent ( Paratparam)
This treatise on Holy Matrimony will not be complete without offering a glimpse of Annapoorni Ma. Annapoorna means She who is possessed of abundant food and nourishment. She is the Queen of Varanasi. Mother Annapoorni is depicted as a fair complexioned woman standing on a Lotus or sitting on a Throne. In her hand she holds a bowl of milk-rice and in the right hand a golden ladle ready, as all mothers are to feed her husband and children regardless of their age. The bowl is the vessel of Abundance, and the gold ladle represents life, immortality, and wholesomeness. The milk rice is the Parama Anna or the best of all food. Without exception each of us will heartily acknowledge the food prepared and fed to us by our mother’s hand tastes best of all.
Furthermore, food that is blessed is fed to the bride and groom in the Vivaha ritual. The energy and the nutrients in the food thus consumed becomes part of them. This brings to life the true meaning of the title line of Devi Mahatmyam. “Ya Devi sarva bhutesu, Shakti roopena samstitha” (She who takes up abode in all perishable beings in various forms of energy/matter)
Mother Annapoorni with Sage Narada’s intervention was able to satisfy the hunger of a famished Lord Mahadeva who had been wandering as a mendicant without any success. The Linga purana tells us that the Lord Mahadeva was so moved by the relief Mother Annapoorni bhiksa provided Him that He hugged Her to His chest with affection and gratitude so tightly that Mother Annapoorni became an equal part of His Supreme presence. (Shankara Prana Vallabhe). This combined form of the Mother and her Prabhu is called the Ardhanari Iswara. My Lord Adi Shankaracharya who understood and regarded himself as a supplicant and a bhiksu of the Deity in human form when he composed his devotional songs, in his Hymn to Annapoorna addressed the Mother thus. Annapoorna Stotram V5
“Thou who bears the manifold world of the visible and invisible.
Who holds the Universe in Thy womb!
Who severs the thread of the play we play on this earth!
Who lights the lamp of wisdom, Who brings joy to the heart of Thy Lord, Shiva!
O Thou, Queen Empress of Holy Varanasi! Divine bestower of food in abundance!
O Receptacle of Mercy! Be Thou gracious unto me and grant me alms”
PART VII
The Great Sage Yājñavalkya in a renowned discourse with his eminent and erudite spouse Maitreyi (a part of the Brihad Aranyaka Upanishad) enunciates these ideas derived from his experience of the Supreme.
“When there is duality, as it were, then one sees another; one smells another; one touches another; one understands another. But when everything has become just one’s own self, then whereby and whom would one see? Whereby and whom would one smell, touch, or taste? Where and to whom and in what manner would one speak? Whereby and of whom would one understand? Whereby would one understand him by means of whom one understands All this?... Whereby would understand the Ultimate, the understander of all that is to be understood?”
Dr. (Mrs.) Radha Thiagarajan writes in her book, “ A Study of the Mysticism of the Tiruvacakam of Sage Manickavasakar” about the effect on her of the process of imbibing and incorporating the profound mysteries and the sublime content of the philosophical and devotional and literary masterpiece thus “it fills me with:
“Sensations sweet,
Felt in the blood, and felt along the heart,
And passing even into the purer mind
With Tranquil restoration,”
…………………………. (And wonders how often she has even attempted to accrue this experience just as I do)
“How often has my spirit turned to Thee?”
This is an appropriate point to introduce you a very important component of the Hindu marriage ceremony called the Sapta Padi and the Pramanam (Marriage vows) that is the essence of the marriage ceremony. The Sapta Padi was highlighted in Richard Attenborough’s Epic movie “Gandhi”. (The Silver Jubilee of the release of this moving evocative biography was celebrated in 2007)
The bride and the groom take seven steps around the fire and articulate these vows: Sapta Padi
1. We both shall live happily together with mutual understanding, support, and trust.
2. I will regard your happiness, sorrow, and difficulties as mine and cooperate always with you with understanding.
3. We will try to lead a life as one soul and one being
4. You will have full rights to my fortune.
5. Without consultation with you, I will not make major decisions and take actions that affect us both.
6. I ask you to be my beloved wife/husband, lover and partner and pray to God that we are blest with offspring.
7. I want you to give me your word to live with me for your entire life.
We have taken the seven steps. You have become mine forever. Yes we have become partners. I have become yours. Hereafter I cannot live without you. Do not live without me. Let us share our joys. We are word and meaning united. Thou art thought and I am sound. May the nights be honey sweet for us May the mornings be likewise. May the Earth be honey sweet for us and pray that heaven will be likewise.
May the plants be honey sweet. May the Sun be likewise for us. May the cows yield us honey sweet milk! As the heavens are stable, as the earth is stable, as the mountains are stable, as the whole universe is stable, so may our Union be permanent and sustain life and creation in all forms.
Finally, from the rich Vaishnava tradition of Bengal I offer this love poem. These words express the love of the Gopis for their beloved Gopal, but the multi-tiered allusions and imagery express the deepest yearnings of the embodied soul for reunion with Supreme Self. The fervent and earnest pleas in the hearts of the devoted and wise to Lord Sri Krishna to best on them the ultimate bliss of saayujiam, saalokiam, saamipiyam, and saaroopiyam is the root and branch, flowers, and fruit, leaves and shade of the bhakti geet of Bengal. (Or any other region).
“Let the earth of my body be mixed with the earth that my beloved walks on.
Let the fire of my body be the brightness in the mirror that reflects his face.
Let the water of my body join the water of the lotus pool he bathes in.
Let the breath of my body be the air lapping his tired limbs,
Let me be the sky and moving through me my let that dark cloud be Shyama my beloved.”
Govinda- dasa says,” O! Golden One (Radha), Could he of the emerald body let you go?”
(In Praise of Krishna: Songs from Bengal Translated by E.C. Dimock Jr. and D. Leverton)
In this realm of poetic visionaries is Gadadhar Bhatt whose exquisite composition Namo Namo Jaya Sree Govinda (available in a cassette entitled Ananda Sandhya released by Central Chinmaya Mission Trust Mumbai. The music was arranged, and the poem sung by the current Head of the Chinmaya Missions Worldwide H. H. Swami Tejomyananda)
Sree Gadadhar Bhatt envisions Vraja-Bhoomi (which according to the Bengali tradition is located in your heart) to be a pure lake in the center of which is a blemishless blue lotus bud is beginning to blossom. The water that sustains this lotus represents the love of Mother Yashoda. The Sun that facilitates the blossoming process of the blue Lotus is Nanda Baba- Bala Krishna’s father. The swans and other creatures of this lake setting are the companions of their beloved Shyama- Dark complexioned Krishna. The bumble bees buzzing around to take a whiff and taste of the honey in the lotus are the eyes and bodies of the Gopis, Lord Krishna’s prototypical self effacing loving devotees.
I conclude with all due reverence with this prayer which invokes the Radiant all-encompassing and all-pervading Pranava Om. Taittriyopanishad, Pratham Shikshavallivalli.[V7]
“Om Yaschandasaam rsbho visvaroopaha,
Chandobhyo’dhyamrtaatsambabhoova,
Sa mendro medhayaa sprnotu
Amritasya deva Dhaarano bhooyaasam
Sariram me vicarsanam,
Jihvaa me madhumattamaa
Brahmanah koso’si medayaapihitaha
Shrutam me gopaaya.”
Om shanti, shanti, shanti, shantihi
(The AUM that is most exalted in the Vedas that pervades all the words and that emerged from the Vedas as the quintessence, May Aum and Lord Indra endow me with Intelligence, and O Lord may I be the recipient of Immortality. May my body be fit, may my tongue be surpassingly sweet, and may I hear much that is sacred through my ears. You Omkara are the sheath covering Brahman. Omkara it is through you alone that Brahman is attained. You are however covered with worldly ideas. Therefore, people are not able to experience you. May you protect that which I have learnt through listening to you. Om Tat Sat.)
Om Shan no Mitra, Sham Varunaha, Shan no Bhavataryamaa, Shan na Indro Brihaspati, Shan no Vishnrurukramaha, Namo Brahmane, Namaste Vaayo, Tvameva Pratyaksham Brahamasi, Tvameva pratyakshmam Brahma vadishyami, Rtam Vadishyami, Satyam Vadishyami, Tanmamavatu, Tadvaktaram avatu, Avatu maam, avatu vaktaram.
Om shanti, shanti, shantihi
Om Shan no Mitra, Sham Varunaha, Shan no Bhavataryamaa, Shan na Indro Brihaspati, Shan no Vishnrurukramaha, Namo Brahmane, Namaste Vaayo, Tvameva Pratyaksham Brahamasi, Tvameva pratyakshmam Brahma vadisham, Rtam Vadisham, Satyam Vadisham, Tanmamavit, Tadvaktaram avit, Avin maam, avin vaktaram
Om shanti, shanti, shantihi
Om Saha na vavatu, Shan au bhunkatu, Saha viryam karavavahai, tejasvinavadi tamastu, ma vidvishavahai. Om shanti, shanti, shantihi.
Om Asato ma sadgamaya, Tamaso ma Jyotirgamaya, Mrutyur ma Amritamgamaya, Om shanti, shanti, shantihi.
Om Poornam adaha, poornam idam, poornat poornam udacyate, Poornasya, poornamaadaya, poornam eva vasisyate. Om shanti, shanti, shantihi.
I prostrate before God and seek forgiveness for any errors I have unintentionally through ignorance or indolence committed throughout this text, “Kshantavyo me Aparaadhaha, Shiva, Shiva Bhoh Sree Mahadeva Sambho. Tasmanamaam Sharanagatam, Sharanada, Tvam Raksha Raksha-dhunah.” “ Karacharanamkrtam vakkayajam karmajam vaa, sravananayanajam va maanasam va aparadham, vihitamavihitam va sarvametat kshamasva, Jaya Jaya karunabdhe Sri Mahadeva Sambho.”
Sarve bhavantu sukhinaha, Sarve santu niraamayaha, sarve bhadrani pashyantu, ma kascid dukha bhaka bhavet. Om shanti, shanti, shantihi.
Sarve Jananaa Sukhino Bhavantu.
Prithvi Bara Nasho Mukunda. Priyataam Pundarikaksha sarva Yagneswaro Hari, Tasmin Tushte, Jagat Tushte, Prinite Prinitaam Jagat. Om Tat Sat , Sree Krishna Arpanam astu.
The spirit of community and common weal, of civilitas filia and of the Good Samaritan is infused into and inspires these benedictions. Edwin Markham an American poet writes in his wonderful poem, “A Creed” the following verse:
“There is a destiny that
Makes us brothers,
None goes his way alone.
All that we send into
The lives of others
Comes back into our own” ( In my personal experience this applies to both worthy and unworthy acts I have had the occasion to send out into the lives of others)
Samatvam Aradhanam Achyutasya. In Chapter II, V 48 Lord Sri Krishna explains to Arjuna how actions performed with equanimity in all respects in the Service of God can make the difference between Success and failure, Acting with Equanimity is a form of worship, of propriating, of pleasing and honoring Achyuta in all the endeavors you are committed to. In the Sixth [Last] verse of Nirvana Shatakam composed by Lord Adi Sankara Acharya, he is describing the Indwelling Self thus:
Sada me Samatvam, Na Muktir Na Bandhaha, Chidananda roopaha Sivoham, Sivoham.
Everything including my sense organs is pervaded my Me, yet I am beyond them also. Therefore, to me there is one-ness, equanimity alone abides. I have experience of Bondage or liberation. I am pure consciousness and bliss, I am auspiciousness, I am Shiva.
Vijayate devasya Sreeman Satyanarayana.
Papanaasanam Paramanandam, Paramatma Padmanabha! Padaaravindam sharanam aham prapadye.
Kaayena vaacaa, manasendriyerva, buddhiyatmanava prakrte svabhavath, Karomi yad yad sakalam parasmai Sreeman Narayanayeti samarpayami.
Om Shanti, Shanti, Shantihi.
May God bless both your good selves and those you hold dear with long life, robust health, blemishless joy and contentment.
Om Tat Sat . Sri Krishna Arpanam Astu.
Velandy Manohar, MD,
Distinguished Life Fellow and Past President
Asian American Caucus, Am. Psychiatric Association. Past President of the Indian American psychiatric Association
[email protected]., www.velandymanoharmd.com