I came to know about Radha Kalyanam from my mother. She would reminiscence about incidents from her life. One of her past incidents was about her youngest sister’s interest in the Radha Kalyanam event more out of necessity than any spiritual import. She attended the event and participated in getting alms from the brahmin community, dancing around in the celebratory wooden press, and free meals at the end of the event. So, Radha Kalyanam was a reference that I got from my mother and I always thought of my aunt who passed away at a very young age.

I never really understood about Radha Kalyanam, since it was not my topic of interest. Naturally, I never could relate to the program format that my mother explained to me. But there were moments when I could imagine my youngest aunt jumping around the Ural or Wooden press pounding stick and finding whatever connection that she found in it.

Radha Kalyanam brought back sad notes for me and surprisingly, I attended the Radha Kalyanam for about most part on 29^th and 30^th December 2018. I feel that being a semi-passive audience could be a little hard on one. I definitely feel, that it the hardest to sit it out on a hard cold floor covered with a thin carpet and the AC in full blast. Apart from a bad back and butt after the program, I was left with a feeling that I really don’t know anything about Jayadevar’s “Gita Govinda” work.

My neighbor’s family has been holding this function during Marghazi Tamil month for the past three years. It usually coincides with the first day of the new year. Marghazi falls between mid-December to mid-January. Interesting thing is that Chennai climate is pretty cold in this month compared to the other months in the Tamil Calendar.

The past years, I had just quickly visited for a few moments and listened in from the comforts of my home since their function happened on their terrace. This year they had booked a hall for this function. I had no clue about the format of the program until this year and would always wonder why the singer was not doing a good job. I enjoy solo more than group singing. The only time I am fascinated by the group singing is when they have practiced a lot as a choir. The group singing is all about coordination and mellifluous voices that appear as a single unit.

This Marghazi of 2018 I felt an interesting need to attend this program and understand its import. So even when I did get the invite, I was thinking of just giving a quick visit and leave after taking tambulam. But somehow during my research on Andal’s work Thiruppavai, I came across a connecting reference to the rasaleela of Vrindavan and Andal’s call for Pavai Fasting.

The event format was not clear until I read a little more about the source work and the significance of the Radha Kalyanam. As an aftermath of attending the event, I had a hard time to forget Radha. The principal human Atmas are represented by Radha and gopikas who become unified with Krishna consciousness.

Around the second week of the new year, I decided to get to the bottom of this mystery that was making my mind so confused. Radha and Krishna’s relationship has a mystical quality to it which by the way, does not fall under the common human definition of love. But the audience can relate to the lower level resonance of love and the affection of human qualities and its human plane references.

So during my research of Radha Kalyanam, I found the following sites very informative:

• http://www.radhakalyanam.com/ | General view of Radha Kalyanam
• http://www.sriradhakalyanam.org/home.htm | Another view of Radha Kalyanam
• http://www.sriradhakalyanam.org/home.htm – In this the stress is more on the Namasankeerthanam being the only way to salvation in the current era of Kaliyugam
• https://www.sriradhakalyanam.org/divyanama.htm – | In this the explanation of the Deepam Pradakshinam is provided for better understanding of the program format.
• http://www.sriradhakalyanam.org/radhamadhavakalyanam4.htm – | In this link you can find about one of the Telugu paths of preparing the couples in marriage for the main event of tying the knot.

So, I decided to get back to the main text written by Jayadevar in the “Gita Govind”. The Tamil version of the Astapathi of Jayadevar’s poetry is sung with great fervor of devotion. The translation of the Astapathi provided an incline into the poetic structure of the Gita Govind’s 24 verses of 8 couplets in a pastoral lyrical ballad.

There is a huge difference in the format of Thiruppavai and Gita Govind. Both speak of pastoral scenic places and settings. In the expression of love there lies the difference. The poetry is definitely conservative in the case of Andal’s Thiruppavai compared to the Astapathis. The view of the exact transliteration of the poetry may not provide a clear understanding of the central theme if the context is not fixed at the beginning.

Out of context, the Astapathi sounds very erotic since the poetic format is structured in such a way that it brings out pastoral love of Nayika and Nayak. It parallels the universal sought spiritual goal for each individual atma to get unified with the supreme Paramatma. This time Radha Kalyanam was interesting to follow and observe the various elements of the event. I am yet to find the Supreme Krishna consciousness.

In that I believe, Andal’s Nachiar Tirumozhi is closer to the Astapathi, yet Andal is very conservative in her expression. This conservative expression is essentially very south based poetry rules. Given that Andal’s exposure to various literary works at that time would have been provided by her adopted Father Periazhwar. Given that she was educated and learned to write a pastoral poem on her ishat devatha first as a communal prayer event and later as a personal one-on-one conversation leading to individual aspiration of sainthood. In that I liked the poetic quality of both the poets for different reasons. Though the pastoral quality of Gita Govind is sublime experience for me.

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