KALYAANA UTSAVA CEREMONY FOR THE LORD IN TEMPLES

KALYAANA UTSAVAM & BRAHMOTSAVAM  CELEBRATIONS  IN HINDU TEMPLES

(Discourse by N.R. Srinivasan)

 KALYANA UTSAVAM

Basic Poojaa vidhaanam (worship ritual) at homes consists of five steps or five-fold offerings—Sankalpa, dhoopa-deepa, naivedya, archana and aarati. A more elaborate Poojaa conducted in temples consists of sixteen steps, known as Shodasoepachaara Pooja. The most elaborate Pooja is sixty-four steps Pooja, where offerings include music, dance, chariots, elephants and other items. Kalyaanoetsava or Wedding ceremony ritual, recalling the incidence from the Puraanas and following Vedic ritualistic tradition of marriage occupies a prominent place in the elaborate pooja rituals in the Temple Tradition. Devotees perform this elaborate pooja with lively celebrations and reverence for the welfare of the family and friends. Often temples themselves conduct such rituals with public support and goodwill for universal peace and prosperity and the benefit of all.

 

Brihadaaranyaka Upanishad says: The world in the beginning was unmanifest. There was Self (Brahman) and nothing else. The Self split into two pieces. One was male and the other was female. In the drama of female withdrawal and male aggression the entire manifestation (creation) came into being. Thus Nirguna Brahman manifested Itself as Saguna Brahman combining male and female aspect within itself.

 

Upanishadic texts not only mention desire (Kaama) as an organism inclination, but also suggests that in each individual there is a male aspect as well as a female aspect, an introvert as well as extravert tendency. All this is for the satisfaction of Self, for manifestation and differentiation of names and forms.

 

In present day Hindu worship, people worship Siva and Parvati, Radha and Krishna, Srinivasa and Padmavati, Rama and Sita etc., as divine couples, symbolic of male and female aspects of Self. It is usual to end elaborate Poojaa Vidhaanam with Kalyaanoetsava or marriage ceremony of the divine couples, signifying unity of male and female aspects of Brahman, culminating in Saguna Brahman (manifested form). The Impersonal Absolute when viewed through human mind becomes a personal God and He in his capacity as creator becomes Brahma, as protector Vishnu and as destroyer Rudra. Rudra later on became Siva, the calm and auspicious. The relationship between static Brahman and active Easwara, is transferred to Siva and Sakti, Vishnu and Lakshmi, and their incarnations--Rama and Sita, Srinivasa and Padmavati etc.

 

In the symbolic divine marriage ceremony celebrated in Hindu Temples, pure consciousness (thought) and formative energy (action) are viewed together as Easwara in his manifested form (Saguna Brahman) and through this medium facilitate meditation on the Absolute (Nirguna Brahman or Self), which is the only way for salvation, as postulated by all Upanishads.

Hindu marriage ceremony has many elaborate steps symbolizing different stages in the bonding of the couple based on vedic culture and traditions. The various steps include: Kanyaasnaanam; Maangalyadhaaranam, Paanigrahanam; Saptapadi; Laajahomam; Grihapravesam; and Dhruva-arundhati darsanam. There are invocations to the Gods, gurus, and ancestors asking them to witness and bless the sacred bond. At the end of the marriage ceremony, the Sthaaleepaakaa and Aupaasana rituals are performed. The sacred fire from these rituals is then carried home and the Vedic karmas enjoined are performed with this fire as witness for the rest of one's married life. Through such rituals one expresses the gratitude to the sages, gods and ancestors. Marriage ceremony becomes a significant milestone in the life of an individual, giving him the eligibility to perform certain vedic rites.

Kankana bandhanam (tying of the wrist-band),; Kalasa sthaapanam(installing the pot invoking holy waters); Sankalpam (solemn resolution of the task); Punyaaha-vaachanam (Sprinkling holy waters on the place and things as well as the assembly invoking divine blessings); Yajnoepaveeta dhaaranam (offering holy strands of threads to the Lord); Mangalya dhaaranam (tying of the holy knots); exchange of garlands; Honoring the ecology (paalikaa visarjanam); Kankana visarjanam (discarding the wrist-band) and Aaseervaadam (offering gifts to the Lord and praying for auspiciousness to him): these form the important steps in the divine wedding along with the concluding Shoedasa-upachaara pooja.

Hindu Saastras prescribe procedures to conduct a marriage ceremony according toVedic rites. Puranas describe the traditional wedding of Lord Vishnu with Maha Lakshmi (for example as in Kalyanotsava Prayoga), according to traditional practices, then existed, which gives the guidelines to conduct such rituals in temples. It includes the marriage proposal, the willingness on the part of the parents of the bride to give her away by way of sacred charity (Kanyaadanam) after verifying the suitability of the boy and the betrothal.

Before tying the ceremonial wedding knot or Maangalya-sootram, the parents of the bride formally hand over, in marriage, the bride to the groom. This is known as Kanyaadaan. In Vedic culture the girl is given as a charity to the boy. People feel blessed if they can perform Kanyaadaanam during their life time. Even though one has the freedom to give charity in any form, there are certain forms of charity, which are culturally significant to Hindus. Kanyaa-daanam is a poignant concept of charity and considered as an important opportunity for charity. It is an important sacrifice because the boy gets the eligibility to perform certain Vedic rites only when married. The parents feel proud of this action, even though they have to part with their daughter permanently, which is an important responsibility for every householder. In Vedic culture any good deed or action is considered to be a charity or sacrifice (yajna). It is virtuous to give away a daughter at a proper place, time and to a suitable and agreeable person to the family. Therefore, great care is taken in choosing the boy for the girl. Parents of Lakshmi had set this tradition as can be seen from the description that follows. This may be the very first wedding celebrated in mythology.

Search for the boy (Varaanveshana); examination of his qualifications and qualities (Varapareeksha); Betrothal (Nischitaartha or Sagai) Ceremony.

The wedding proposal by Lord Vishnu and the subsequent betrothal ceremony, is described below as given in the Puraanas (Mythology):

"Atri Bhrigu
Vasisthasya Jamadagni thataiva cha | Vivaahaartham risheem praarthya dootoe goepaalavesha dhrik || "

Lord Vishnu requests the great sages Atri, Bhrigu, Vasistha, and Jamadagni, that they should find a suitable girl for him as he is ready for a marriage. The sages, who were devotees of Lord Vishnu, felt honored with such a request and searched for a suitable girl with their divine vision. Maha Lakshmi, the daughter of Samudra-raaja, the king of seas, appeared before their eyes.

"Naanaaphala samaayuktam nootanai vastra samyutam | nischitaamboola dravyaacha subha dravyaani kaarayet||"

At that time, the great sages arranged for five different types of fruits, new clothes, and auspicious things needed for the occasion of seeing the girl.

"Tat kaalay subha vaakyena vipradvaya sudarsanam | suvarnapaala paksheenaaam dakshinoettara gacchati ||"

When the sages with their disciples started towards the house of Samudraraaja they witnessed two Brahmins coming towards them as well as the Suvarnapaala birds (milk birds) flying from south to north, indicative of good omens.

"Mahoetsavam munisrestham subha vaakyaani siddhati |

"We have experienced good omens, our efforts will yield good results", so thought the group and moved forward.

"Visvambaroe ratnaakaroe ksheerasaagara mayvacha | pratyutthaanamcha aasanay ratnakambalay ||"

The sages arrived at the house of Samudraraaja, who was the grandson of Visvambara and son of Ratnaakara. The king received them with due reverence, paying his obeisance. He spread a bejeweled and gold laced carpet for them to sit.

"Yathaa udyoega gamanam buddhi prasaada mayvacha ||"

Samudraraaja asked the sages with all humility, the purpose of their visit.

"Vaikuntha vaasane chaiva sree bhoo kanyaam vrinee mahay ||

The sages informed the king that the purpose of their visit was to ask for the hands of Mahalakshmi for the wedding of Sree Mahavishnu.

"Samudra uvaacha: Uttare pratyuttare chaiva vishnoer doota gunaadikam | Matsyaavataaray durgandham | Kamathoe angaheenaakam | Varaaham babhru roopancha| Nrisimha ghoera roopakam | Vaamanam kubja roopaadyam | Bhaargavam matri-hantakam | ityaadi durgunaam Vishnoe aham Lakshmeem nadaapayaet ||"

Samudraraaja replied: "Mahavishnu has many bad qualities.—In the incarnation of fish, he was full of foul smell. In the incarnation of tortoise he missed many essential parts of the body, and his body was rugged. In the incarnation of boar he was full of hair in the body and that too thorny. In the incarnation of lion-man, he had terrible appearance and ugly to look at being neither the man nor the lion. How can I offer my daughter in marriage to such a terrible figure, and how can she live with him? In the incarnation of dwarf he was only two and a half feet while my daughter is six feet. There is no match! In the incarnation Parasurama he killed his own mother who gave birth to him. It is impossible for my daughter to live with such a person with a catalogue of bad qualities who is the Lord of Vaikuntha. I cannot give my daughter in marriage."

"Risheer uvaacha: Matsyaakriti Mahaavishnoe Veda uddharaet | Koormoe Mandara uddhritya rakshitaam sarva devataa-h | Varaaha roopoe vasudaayi samuddharaet Nrisimhaaya Mahaavishnoe sanandamcha mahaabudhay | Vaamanam Bali bandaakhyam Deva Bhoosura rakshitam | hitoedakam Mahaavishnoe kanyaadaanam kurushtaye ||"

The sages replied back: " Lord took the incarnation of Fish (Matsya) to save Vedas. The demon Somakaasura had hidden the Vedas at the bottom of the sea. The Lord took the form of fish, killed the demon, and gave Vedas back for the benefit of the world. In the incarnation of Tortoise (Koorma) he saved all Devas by balancing the mountain Mandara. In the incarnation of Boar (Varaaha) he destroyed the fortress of Hiranyaaksha, killed him, and saved the Mother Earth. In the incarnation of Man-lion (Nrisimha) he killed Hiranyakasipu, who was torturing and causing immense pains to his staunch devotee Prahlaada and gave peace and happiness to the world. In the incarnation of Dwarf (Vaamana) he obtained three feet of land from Emperor Bali, and pushed him to Netherworlds, protecting Devas and the earth. Parasurama cut off the head of his mother to honor the words of his father Jamadagni. Thus lord Vishnu has been preserving the good and destroying the evil with a view to restore world order (Dharma). Therefore, we strongly urge that you should not miss the opportunity and offer your daughter by way of Kanyaadaana (offering girl as a charity) to Mahaavishnu.

"Samudara uvaacha: Astu santoeshitoe bhootvaa saagarena mahoetsavam | tathaastu rishya-h sarvay santoesha samukhairapi | haridraadi subhadravyaani naanaa vastrascha bhooshnai-h | Aadilakshmeencha Vishnoeyam aham datvaa maharshaya-h ||"

Samudraraaja was very much pleased listening to the great and wise sages, and agreed to give away his daughter Mahaalakshmi to Lord Vishnu. The sages filled with joy offered turmeric, red vermilion and other auspicious items significant of the agreement reached by the king.

"Nischitaarthamidam proektam mahaa srinu padmaja | sakala kalyaana jananam sarvasatru vinaasanam | Aayu-h vriddhikaram nreenaam asvamedhaphalam labhet ||

This story of the betrothal of the Lord and the preceding incidence of thorough investigation of the qualifications of the Lord will bring all round happiness, eliminating all evil forces, and give long life as well as the same fruits, as obtained by performing horse-sacrifice (Asvamedha yaaga) to those devotees who listen with rapt attention.

Nischitaartham

Saakshee Tamboola devataabhyoe nama-h | aavaahanaadi shoedasoepachaara poojaam karishye ||

Obeisance to "Taamboola devataa" ( holy act of Beatle leaves and areca nuts offering), who acted as the witness to the occasion. I now begin 16-steps Poojaa ritual beginning with the welcoming of the Lord.

Brides side party : By words and deed the girl has been given to you to beget a male progeny. Nischitaartha (betrothal) having been done, may you live happily.

Venkatesvara (Sreenivaasa) Kalyaanam

In Kaliyuga Aksharaaja came to rule over Tondaimandalam (the area located in the interior South India) . His daughter Padmavati was married to Lord Venkatesvara. The marriage officiated by Lord Brahma was celebrated with great pomp and splendor. Still the same Kalyaanoetsavam is being performed in Tirumalai Temple every day. In the absence of Padmaavati deity on Tirumalai hills, the wedding of Lord Venkatesvara with Sreedevi and Bhoodevi is celebrated on daily basis at the request of individual devotees. Beginning with the Panchamoorti poojaa according to the Vaikhaanasa aagama rites, the Mangalyasootra dhaaranam (tying of the sacred knots) and exchange of garlands are done according to the vedic rites.

Once a year there is a big festival celebrating the wedding of Padmavati and Venkatesvara. Her processional idol is taken on an elephant from Tirucchaanoor to Tirumalai Temple. Lord Venkatesvara idol comes out to meet her. Elaborate wedding ceremony then follows as per Vedic rites. The Braahmotsava at Tirucchaanoor Temple also starts on the birthday of Padmavati, generally in the month of November/December.

This traditional Vedic wedding of Venkatesvara and Padmavati is celebrated with all reverence according to aagama rites, wherever Venkatesvara idols are consecrated in temples all over the world, at the request of the devotees as well as general public. It is celebrated for the welfare of the individual family or the devout society in the locality, invoking divine blessings for universal welfare, peace, and prosperity.

 

"Sree Vaikuntha viraktaaya swami-pushkaranee-tatay | Ramaya ramamaanaaya Venkatesaaya mangalam"

May auspiciousness be to Sree Venkatesa who, giving up attachment to ` Sree Vaikuntha, sports gracefully with Lakshmi on the banks of the Svaamipushkarinee.

 

SRIVARI SRI VENKATESWARA BRAHMOTSAVAM

The Brahmotsava is performed over a nine-day period in the beginning of Aswayuja Masa as per the Hindu Lunar Calendar (in parallel with Navarathri/Dashara festival). On the evening before the start of the first day, the rite of "Ankurarpana" (sowing of the seeds to signify fertility, prosperity and abundance) is performed along with a festival for Vishwaksena (the leader of Narayana's retinue who removes obstacles and protects worship). On the first day, the main activity is the "Dwajarohana," the hoisting of the Garuda   flag at the Dwajasthambham. This signifies the commencement of the   Brahmotsava. It is believed that Garuda goes to Devaloka and invites all  the devatas  to attend the function. During the days of the festival, the religious activities include daily Homkas  and processions of utsava-murti on different Mounts (Vahanas) on Mada Veedhi, four   roads surrounding the Temple. Every evening, the utsava-murtis are decorated with different decorations (alamkaramks).  The concluding day is the Janma Nakshatra (birth star) of Sri Venkateswara, which is celebrated in a grand way with Avabhritha Utsava (special abhishekams for the utsava murti). In Tirupati, the Suidfartshana Chakrta    is bathed in the Temple Tank, Swami Pushkarani while all the    the devotees too bathe along with the Chakra. In Aurora, a priest takes the Sudarshana Chakra on his head and takes a holy bath in Swami Pushkarini. Afterwards, the Chakra is placed on a high platform, so the devotees can walk under it and be blessed with the water dripping down from the Sudarsana.  It is believed this washes of all their sins and purifies them.  The  celebration officially concludes with "Dhvajaavarohanam," the lowering of the Garuda flag. The priests pay respects to Gods and Sages with the chanting of Vedic mantras and see them off on their return to the Devaloka.

Day 1 – Dhwajarohan or Flag Hoisting/God’s Serpent Vehicle (Pedda Sesha Vahanam

On the first day the idols of revered temple deity – Malayappa and his consorts Sridevi and Bhudevi along with other Gods are taken in a procession along the temple. Malayappa Swami is the current utsava murti of the temple, used in rituals as using or moving the main deity Lord Venkateswara (Vishnu) is considered inappropriate.

The procession is followed by flag hoisting on top of the temple. The flag has a picture of Garuda (mount of Vishnu) and its hoisting is symbolic of inviting all the deities to attend the Brahmotsava celebrations. It is believed that Garuda goes to heaven for inviting the Gods. The flag will be hoisted amid Vedic chanting. It is believed to be a symbolic significance of formal invitation to all the Devatas to attend the Brahmotsavam festival. Malayappa by his consorts Sridevi and  Bhudevi are taken in a procession along with Dwajapatam and Parivara devatas such as Anantha, Sudarsana Chakra , Garuda and Vishwaksaena.   In Bhagavath Geetha Lord Sri Krishna says He is Vaasuki among the serpents. Chinna Sesha Vahanam will be five headed

Day 2 – Mounted On Vaasuki/ Swan (Sesha/Hamsa Vahanam)

On the morning of second day, a procession is taken out with the deity mounted on Vaasuki – five headed serpant God. In the evening again a procession is carried out with the God mounted on a Swan as his vehicle. It is also called Hamsa (Swan) Vahanam.

In Bhagavath Geetha Lord Sri Krishna says He is Vaasuki among the serpents. Chinna Sesha Vahanam will be five headed. Hamsa is a mythical bird and believed to be a minor Avatar.

Day 3 – Mounted On a Lion/ Palanquin of Pearls (Simha Vahanam)/Muthyala Pallaki Vahanam

On the morning of third day a procession of the deity is taken out mounted on a lion as his vehicle. Lion is considered a symbol of power and royalty. Same day evening a procession is carried out of deity along with his consorts Sri Devi and Bhu Devi in a palanquin of pearls. Pearls are considered a symbol of purity and royalty. In local language the palanquin of pearls is called as “Muthyala Pallaki Vahanam”. . Lion is a symbol of royalty and power. Lord assumed the form of half man and half lion in his Narasimha Avatar. Lord Sri Krishna says in Bhagavath Geetha that he is the Lion among the animals

 Day 4 – Mounted On a Kalp Vriksha (Tree)/ Sarva Bhoopala Vahanam

On the morning of the fourth day a procession of deity is carried out mounted on  Kalpavriksha as his vehicle. It is considered symbolic of God as a giver and the one who fulfills the wishes of his disciples. In the evening the procession of deity is carried out on Sarva Bhoopala Vahanam. “Sarva Bhoopala” in English means – the God, in charge of earth and that He is the Lord of Lords.

Day 5 – Mohini Avataram/Garuda Vahanam

On the fifth day of the festival, deity is decorated in the attire of Mohini Avataram, the one who distributed the divine nectar.  All Vahanas will start from vahana mandapa which is outside the main temple, but Mohini avatharam starts directly from the temple in dantha pallaki (palanquin) along with lord Krishna idol in another palanquin. Venkateshwara  is often addressed as Venkatakrishna whicfh name is very popular in Tamil Nadu for naming ceremony

In the evening another procession of Lord Venkateswara mounted on Garuda (king of birds) is taken out.  It is a unique occasion when thousands gather together and would like to witness the procession. It is believed and said that it is highly meritorious and mukthi pradham to have darshan of the Lord seated on Garuda, the vahana of lord vishnu. During Garuda vahanam, Venkateswara will be decorated by garlands sent from Srivilliputhur Andal temple. These garlands were adorned to Andal before sending it to Tirupati. These traditional garlands are made of Tulasi, sevanthi and sampangi flowers.  Every year Tirupati Venkateswara's garland is sent to Srivilliputtur Andal Temple for marriage festival of Andal.  

Day 6 – Hanumantha Vahanam/Swarna Rathotsavam and Gaja Vahanam

On the morning of sixth day Lord Venkateswara is take out in a procession, mounted on Lord Hanuman. Sri Rama of Treta Yuga is the seventh incarnation of Lord Vishnu.    Hanuman was the personification of the most trusted and self -less service to the Lord Sri Rama. Undoubtedly Lord Hanuman was the greatest devotee of Lord Sri Rama.   In the evening again two processions are carried out – with lord seated on a golden chariot (Swarna Rathotsavam) and again on an Elephant or Gaja (Gaja Vahanam) or Airavatham as his vehicle. We find in Srimadbhagavatham (Gajendra Moksham) Lord instantly coming to the rescue of Gajendra and get him relieved from the clutches of the Crocodile.

Day 7 – Surya Prabha Vahanam/Chandra Prabha Vahanam

On the seventh day morning Lord Venkateswara is carried out in a procession with Sun God driving the chariot. Again, in the evening the procession is carried out with moon as the vehicle of Lord. Both the processions are symbolic of Lord Venkateswara being responsible for the occurrence of day and night.

Purusha Sooktha describes Sun as born from the eyes of Lord SrimanNarayana (Chakshoh Suryo Ajayathah!. Sun is said to be an incarnation of Lord Maha Vishnu (Surya Narayana). Purusha Sooktha describes Moon as "Chandrama Manaso Jaathaha" (Moon is born from the mind Lord Maha Vishnu). Moon is the commander of mind and is a symbol of cool and pleasantness.

 Day 8 – Rathotsavam/Ashwa Vahanam

On the morning of eighth day, a procession of Lord is carried out in a chariot; the lord is accompanied by his consorts Sri Devi and Bhoo Devi.  On the penultimate day (eighth day) morning the Lord Venkateswara is taken out in procession along with his consorts seated on a fully decorated Chariot pulled by the devotees with the chanting of Govinda Nama Smarana. Tirumala will be flooded with devotes to witness this occasion. It is believed and said that those who witness the Lord seated on the Chariot during Rathostavam will not be reborn. Idols of Daruka the charioteer of Lord Sri Krishna and four horses are placed before the Lord on the chariot.  

On the eighth day evening the Lord is again taken out in procession with Aswa (Horse) as his vehicle symbolizing the forthcoming Kalki Avathara. Lord Venkateswara used to ride on a horse during hunting of wild animals. Lord assumed the form of Horse head during his avatar as Hayagreeva.

Day 9 – Chakra Snanam/Dwajaavarohanam

On the morning of the last day a bathing ceremony of processional deity Malayappa is performed along with his consorts Sri Devi and Bhoo Devi and Sudarshan Chakra, at Varaha Swamy Temple on the banks of Swamy Pushkarani. Sudarshan chakra is again dipped in Swamy Pushkarni, and it is believed that anyone who bathes in it simultaneously with the chakra will be absolved from his sins. In the evening the Garuda flag is lowered in the presence of priests, marking the conclusion of Brahmotsava

Adhika Masam (Extra 13^th Month)

Any solar and lunar calendar has 365 and 354 days respectively. This difference leads to an extra month in the lunar calendar every three years. Since, Brahmotsava is observed following the Lunar calendar, every third year two Brahmotsavams are celebrated – Salakatla Annual Brahmotsava and Navaratri Brahmotsavam.

When there is Adhika Maasa (extra Month) in the Lunar Calendar, 2 Brahmotsavam will be held viz., Salakatla Annual Brahmotsavam & Navarathri Brahmotsavam. Both Brahmotsavam will be held for 9 days.

The deity is carried out on a golden chariot on the evening of the sixth day in Salakatla Brahmotsava, while he is carried out on a Pushpak Viman in Navaratri Brahmotsava.

Big chariot day is held on the morning of 8^th day in Salakatla Brahmotsava, while in Navaratri Brahmotsava the deity is carried in a golden chariot on the morning of 8^th day.

Conclusion

Apart from having religious and spiritual significance the festival also gives the devotees a chance to know the mythology and vibrancy of their religion. On the advent of the festival the temple is thoroughly cleaned and covered in sandal wood paste. Hymns and Mantras are chanted continuously for nine days, making the festival more enticing and a non-forgettable experience.

Brahmotsavam in Tirupati runs parallel to Navaratri. Therefore while focusing on Devis during Navaratri do not forget to pay your obeisance   to Lord Venkatewara. I have witnessed in USA the enthusiasm for Jagannatha Ratha yatra. Why not then focus on Venkateshwara at least for Rathayatra and Garudotsava. Venkateshwra like Jagannatha is the most popular deity and acceptable to all traditions. Almost all temples in USA have a shrine of Venkateswara.

 KALYANOTSAVA AND VISVASHANTI DAY

(E-Mail sent out by NRS on September 21 International Day of Peace)

Today is The International Day of Peace (“Peace Day”) that is observed around the world each year on 21 September. Established in 1981 by unanimous United Nations resolution 36/37, the General Assembly has declared this as a day devoted to “commemorating and strengthening the ideals of peace both within and among all nations and peoples.” 

Peace Day provides a globally shared date for all humanity to commit to Peace above all differences and to contribute to building a Culture of Peace.  Secretary-General Antonio Goiters has sent us the following message for the year 2018:

“It is time all nations and all people live up to the words of the Universal Declaration of Human Rights, which recognizes the inherent dignity and equal and inalienable rights of all members of the human race. This year marks the 70th anniversary of that landmark document.”           

But philosophically thinking I feel our temple in Nashville also decided to conduct Mahakumbabhishekam on September 16 coinciding with the Jeernoddharana Kumbhabhishekam done this year in Tirumala Thirupathi Desvathanam for Lord Venkatesvara as the Universal Lord. I do not know whether our temple authorities had in mind the temple inauguration date in mind in so deciding  but I strongly feel they had a divine force behind this great thinking to  end this auspicious  Jeernoddhaarana ritual with Mass Marriage of the Divines that is not obligated by Aagma sasstra injunctions and also the timing. Jeernoddharan can be done any time after 12 years but before the end of 13^th year. Since Jeernoddaharana is meant for All Round Peace it was the Divine Will that influenced the thoughts of our authorities to conduct this Unique Sarvadevataah Kayanotysavas just preceding 70^th International Peace Day for Visvashanti though this day is not marked as Special Religious Event Day (SRED). Also today is the 5^th Day of Mandalaabhishekha Day, another auspicious occasion!

Basic Poojaa vidhaanam (worship ritual) at homes consists of five steps or five-fold offerings—Sankalpa, dhoopa-deepa, naivedya, archana and aarati. A more elaborate Poojaa conducted in temples consists of sixteen steps, known as Shodasoepachaara Pooja. The most elaborate Pooja is sixty-four steps Pooja, where offerings include music, dance, chariots, elephants and other items. Kalyaanoetsava or Wedding ceremony ritual, recalling the incidence from the Puraanas and following Vedic ritualistic tradition  of marriage occupies a prominent place in the elaborate pooja rituals in the Temple Tradition. Devotees perform this elaborate pooja with lively celebrations and reverence   for the welfare of the family and friends. Often temples themselves conduct such rituals with public support and goodwill for universal peace and prosperity and the benefit of all mankind.

It is often humorously mentioned that there is one relationship that the Lord misses. Since the Lord is the "causeless-cause", he has no cause and hence no parents, as it were! When we perform a Kalyana utsava for the Lord or his Sakti (Power aspect), in effect, He or She gets to enjoy the role of being our son or daughter!

For us, it is the Lord's saulabhya (sweet will) that we get the immense pleasure to be His parents when we perform the Kalyana utsava! It is like the bhaagya (fortune) that Yashoda enjoyed in being the Lord's own mother in Krishna avatara. In the Srinivasa Kalyana Mahatmyam, it is said that Yashoda wanted to witness the Lord's wedding, an opportunity she never had in Krishna Avatara. In effect, she engineered Lord Srinivasa's wedding to Padmavati and had the opportunity to witness this blissful event. Such is the pleasure of performing or witnessing the Kalyana Utsavam. It should be remembered that we are the performers of this ritual and the priest just guides us!

So Nashville Sri Ganesha Temple decided to conduct Kalyanotsava for all the Deities installed simultaneously at the end of the Mahabhishekam of Kalasas as the concluding celebration and grand finale of Jeernoddharana Kumbhabhishekam which is not a normal practice in Temple Tradition. It was   celebrated for the welfare of   the devout society in the locality, invoking divine blessings for universal welfare, peace, and prosperity. 

Every ritual provides an opportunity to fine-tune the mind for later Jnaana. The Kalyana Utsavam provides this benefit- a prepared mind, a key pre-requisite for Jnaana and the resultant fruit of moksha.

As with any ritual, the variety of acts provide a wide canvas for the mind to rest. Our attention is riveted on the Lord and His consort for the entire duration of the Kalyana utsavam. It enables the mind to develop single-pointedness (ekaagrata). A prepared mind becomes the right vehicle to absorb the teaching (Jnaana) and attain realization (moksha).

The Lord's consort is taken as a metaphor for the "Jivatmabn", the individual Self. The Lord is   Paramatman, the total Self. The Jivatman gets deluded by moha (as Sita did when aspiring for the golden deer) and gets separated from the Paramatman. Further, the Jivatman suffers from the tyranny of the ten sense organs which go hay-wire (as symbolized by Ravana) and gets imprisoned in the ocean of samsara. To restore the Atman back to its rightful owner- the Paramatman, we need an acharya, a guru. Hanuman in the Ramayana symbolizes the guru who helps the Jivatmabn to again unite with the Paramatman. The union of the divine couple can be taken as a symbolic union of the Jivaatman and the Paramatman. The Kalyana Utsavam can be interpreted on these philosophical lines as well. Adi Shankara in the Atma Bodha and Sadashiva Brahmendra in the popular song "khelati mama hridaye" have interpreted the union  with Kalyanotsava back ground.

Let us therefore dedicate this day for All Round Peace (Visvasahanti) to live in Peace but not in Pieces. Also let us celebrate Panguni Uttiram Day the most sacred day in Hindu Calendar on which all Divines decided to marry without running to an astrologers for subha-muhurta (auspicious date and time) and horoscope matching as Sarvadevataanaam Kalyanotsava Subha Dina.

Uttare divase brahman phalguneebhyaam maneesahinah |  vaivaahikam prasamsanti bhago yatra prajaapatih (Bala, 72-13)

The wise commend a wedding to all people on the  Uttara Naksahtra in the month of  Phalgun presided over by Prajapati, the God of Creation.

Please note this Nakshatra (Star) is also presided by Prajapati who is the God of Procreation and apt for the occasion as  the purpose of wedding is  to bring forth good children as good citizens to keep the continuity.