[sv-rituals] Re: vadhUdharmacandrikA
From the Bhakti List Archives
• March 9, 2002
Sri Ute wrote: Dear Bhaktas, at present I am reading a text called VadhUdharmacandrikA, "the moonlight of female duties" Dear Ute, Your post is very interesting. How did you come upon this text? What is its date and who is its author? I don't know of any woman, even in the most traditional of families, who performs all these rituals as the text states. Specifically, you ask: 1) the term pancakAla is not used but the day is woman's structured according to this concept (abhigamana, upAdAna, ijyA, adhyayana, yoga). Is the application of the rituals subsumed as pancakAla on women unusual or is it common? The Vaishnava woman is supposed to participate and cooperate with her husband in all aspects of his dharma. Hence during each kAla in the panca-kAla-prakriya she is to do her duty as her husband does his, both in the service of Bhagavan. Whenever the husband is incapable of doing his part, or falls short, the wife is supposed to pick up where he left off (and vice versa, presumably!) But no doubt in the texts the husband's dharma is presumed to be primary and the wife's dharma supportive. 2) are these pancakAlas followed today by many Srivaishnavas? A very small percentage of men follow this prakriya as prescribed by the texts. But it does exist in very traditional circles, and is definitely practiced by strict vaidikas in grihastha and sannyasa ashramas. These grihasthas would not be able to perform their dharma without their wives' support, so women also do follow this in a sense. But they are perhaps not consciously doing it as panca-kAla prakriya. Certainly I not know of any who utter the sankalpa, etc., while bathing. What many are taught to do during their initiation ceremony is to recite the names 'achyuta ananta govinda' while bathing and to do their mantra-japas. Many still follow this practice. 3) one is supposed to utter the "haryashtaka" before actually getting up in the morning. What is "haryashtaka"? The Hari Ashtaka is attributed by Prahlada and is about the greatness of the two syllables 'ha' and 'ri'. It begins 'harir harati pApAni' (Hari removes all sins). This has been described in an article with original text by Sri V. Sadagopan. Please see: http://www.ramanuja.org/sv/bhakti/archives/nov2000/0151.html 5) the woman is supposed to meditate on the SrIkRSNacaramam, SrIrAmacaramam, SItAcaramam, VarAhacaramam, SudarSanacaramam and PAncajanyacaramam. What is the source of these Caramams and what is the significance of meditating on these Slokas? These are sacred slokas taken as mantras because they are given by the guru during initiation. I will list the ones with which I am familiar: Sri Krishna Charamam -- Gita 18.66 Sri Rama Charamam -- From Yuddha Kanda beginning with "sakRd eva prapannAya" (Taking refuge in Me once...) Sri Rama offering protection to Vibhishana Varaha Charamam -- From Varaha Purana (not in extant editions) assuring that the Lord will take care of the jIva I am not familiar with the others. The significance of all these slokas is that the Lord offers protection to those who take refuge in Him. Each sloka declares this truth in different ways. 6) afterwards, she should do agnisamrakSana (or agnirakSana, also devAgniSuSrUSA). What kind of ritual action does this term signify? "protection of the fire"? The householder is required to maintain the sacred fire at all times. This is why aupAsana hOma is a requirement for vaidikas to perform. Now, these days, when the husband is absent at work the wife must perform these duties in place of the husband. As explained to me by my acharya Sri Rangapriya Swami, in many villages the women would do the religious duty of caring for the fire and offering rice in the fire as deva-yajna. This must be what this means. 7) after nivedana she should, at the time of vaiSvadeva, perform agniparicaryA - what does this mean? This is answered in the previous paragraph. A handful of rice should be offered to the fire saying 'devebhyaH svahA' at minimum. 8) does the term sAtvikatyAga signify a specific ritual action or is it an inner attitude? It is an inner attitude. The external formula is recited to reinforce the inner attitude. One must be filled with the idea that Bhagavan is operating through you and for His own purposes. The sentence uttered that repeats this idea is 'sAttvika tyAga'. It is said at the beginning and the end of the ritual, but the importance lies in the meditation on its meaning more than the recitation itself. I hope I have clarified. This is as much as I know! With regards, Mani ------------------------ Yahoo! Groups Sponsor ---------------------~--> Buy Stock for $4. No Minimums. FREE Money 2002. http://us.click.yahoo.com/BgmYkB/VovDAA/ySSFAA/XUWolB/TM ---------------------------------------------------------------------~-> To unsubscribe from this group, send an email to: sv-rituals-unsubscribe@yahoogroups.com Your use of Yahoo! Groups is subject to http://docs.yahoo.com/info/terms/
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