Hindu Religious Wedding should follow
simplicity and Spirituality of Seetaa-Rama kalyaanam
(Compilation
for a Discourse at Sri Ganesha Temple, Nashville, TN, June 2016)
Ramayana reveals the poet in Valmiki more than the Spiritual
Sage in him when we read through this great Epic. I often wonder why he had
been very short, crisp and to the point as to the description of Rama and Sita
and his three bother’s weddings though all divines were present watching this
great premier event on earth from heavens and beat their kettle-drums with loud
noise and brought forth the rain of flowers when Rama held the hands of Sita
lead by Janaka. There was no
“gatti-melam” during this wedding as no Mangalyam was tied to the neck of Sita
which is the focal point in all South Indian weddings that has caught the
traditions of North also among migrant Hindus Overseas. Tying the Mangalyam
rope with three knots around bride’s neck by bridegroom and slipping rings
around each other’s finger are considered most important part of Hindu sacred
matrimony among the long list of wedding rituals loaded with Veda mantras.
Otherwise a long narrative wherein Valmiki has also included Aditya Hridaya, he
is silent on Veda mantras employed in Rama and his brothers’ wedding ceremony
about which just mention is made. Smaavartana ritual, Naandi Shraddha ritual
and Paalikaa worship are just mentioned without details. I believe the choice
was left to senior sages, Vasishtha and Viswamitra. In all probability Rama’s
life was foreseen and Ramayana was written even before the birth of Rama by
divine vision which proved true later! Kamban
in his Tamil Ramayana though more
elaborate and has even excelled Valmiki in describing the divine wedding has not come out with details on host of rituals missing in Rama’s wedding
but in vogue today to-day that are successfully promoted by astrologers and
Pundits. However Kamban includes some popular rituals that are popular with Tamils in vogue today as described in the Appendix. He has spent more time on the bridegroom's dress and preparation than Seetaa as if he is Bridegroom's Party. He also mentions of Lord Ranganatha. The absence of Thali and Gattimelam shows Mangalyadhaaranam is a recent introduction as our astrologer expert says. Valmiki does not mention about Arundhai and Dhruva stars unlike Kamban as they were all bodily present watching the divine wedding and hence superfluous! Modern pundits have not failed to compose
suitable sacred hymn for the occasion if not mantra like the peak Mangalya Dharana ritual. Hindu
scriptures have also left the choice to the parents of the children to go into
the design of Mangalyam. As I have suggested
on the subject in my other discourse, precious stone studded Swastika pendant
is the most ideal to suit all inter-faith weddings as well as traditions conducted
as Hindu Braahma Marriage Sacrament, which is also most sacred symbol for
Hindus.
Raama
got married to Seetaa on Panguni Uttiram Day. The moon is in the asterism
"uttiram" (Beta Leonis) on Panguni Uttiram day from which the
festival derives its name. This day is also known as Kalyana Vrata day (wedding
vow) in Tamil Nadu, since Goddess Parvathi married Lord Shiva on this day after
observing severe penance. There are three famous temples of Devi (Goddess) in
India--The Visaalakshi temple in Vaaranaasi (Kasi), The Meenakshi temple in
Madurai, and the Kamaakshi temple in Kanchipuram. The wedding ceremony of Lord
Sundareswara to Meenakshi and the
wedding of Lord Ekaambareswara to Kaamakshi is said to have taken place on this
day and therefore this divine wedding is re-enacted with all grandeur and
tradition at those temples. This divine wedding grants the power of Kalyana
vrata on this day. It is believed that if an unmarried woman takes up this
Vrata (vow) with associated vows and penance, and observes it whole heartedly
and sincerely, her wish for a blissful marriage would come true. It is the day
on which Lord Ranganatha and Ranganayki are seen together and worshiped. Thus
it can be seen wedding used to be performed on particular days and time when
celestial bodies were in perfect harmony recognized as auspicious day and time
and fixed by Vedic astrologers even for Gods. Modern astrologers relate them to
faulty horoscopes of the couples and fix Muhurtas suiting the convenience of
marriage parties. In temple Traditions Wedding of Gods is celebrated on any day
(nitya
kalayana sarvabhauma) to
oblige the devotees to bestow divine blessings to fulfill their desires. In
temples like Tirupati this Kalyanotsava is a rich source of income to the
temple happening every day. Pundits justify
Lord is Nityakalyana-sarvabhauma (can celebrate his wedding anniversary on any
day) and he need not bother about auspicious celestial assembly or movement time
like mortals. Sri Ganesaha Temple in
Nashville is performing Seetha Ram Kalyanostva on June 19 on a Sunday to
attract maximum crowds and participants following Seetha Rama Parivaara Chalaprathishtha
taking place on June 18, Saturday. I wonder why they did not wait for Panguni
Uttiram Day! I do not know Phaalguna Utttara written in Ramayana is the same as
Panguni Uttiram Kamban mentions. Only our modern astrology Pundits can tell. Of
course they will agree for a price!
Dasaratha was elated to know about the exploits of Rama and
about the marriage proposal coming from Janaka after Rama won the contest of Swayamvara
by breaking Sivadhanus. He started for
Mithila with all his retinue and reached Mithila after travelling for four days.
Valmiki writes in Ramayana that Dasratha voluntarily ordered his treasures of
pearls corals, precious gems and heaps of gold to be carried in front. This
deserves to be noted by the parents of the bridegrooms today! Janaka welcomed
them with due honor and informed Dasaratha that the wedding will take place the
day after their arrival when the Yajna will be completed. He said, “yajnasyaante
narasreshta vivaaham rishisammatham,“ indicating that the wedding is of the kind called Braahma,
which is done according to the principles laid down by the Vedas.
The marriages are of eight kinds according to Manusmrthi. They are, Braahama, Daiva, Arsha, Praajaapathya, Gaandharva, Asura, Raakshasa and Paisaach. Braahma Marriage is celebrated, when the boy completes his Brahmacharya, that is, gurukulavasa and the parents of the boy approaches the parents of the girl who consent to give their daughter satisfying themselves about the background and education in Vedic lore of the boy. No dowry is given and no money transaction involved and the bride is given as Kanyadaaana to the bridegroom. The arrngements are left to y the choice of the one who gives the girl as Charity (Kanyaadaana). This is the highest and noblest kind of marriage. I believe Rama took a short cut on Gurukula studies and acquired full knowledge of Vedas from Viswamitra (both para and apara Vidya).
The marriages are of eight kinds according to Manusmrthi. They are, Braahama, Daiva, Arsha, Praajaapathya, Gaandharva, Asura, Raakshasa and Paisaach. Braahma Marriage is celebrated, when the boy completes his Brahmacharya, that is, gurukulavasa and the parents of the boy approaches the parents of the girl who consent to give their daughter satisfying themselves about the background and education in Vedic lore of the boy. No dowry is given and no money transaction involved and the bride is given as Kanyadaaana to the bridegroom. The arrngements are left to y the choice of the one who gives the girl as Charity (Kanyaadaana). This is the highest and noblest kind of marriage. I believe Rama took a short cut on Gurukula studies and acquired full knowledge of Vedas from Viswamitra (both para and apara Vidya).
The reply of Dasaratha to Janaka was classic. Valmiki calls
him vaakyavidhaam
Sreshtah, the best of the speakers. Dasaratha said 'pratigraho
daatrivasah sruthametan mayaa puraa yathaa vakshyasi Dharmajna tat karishyaamahe
vayam,' The meaning of
the sloka is this: “The (execution of) gift depends on the donor, this has been heard by
me in the past (which is a well-known fact). We shall do as you will bid us to
do, O knower of what is right!” Hence Dasaratha agrees to do as Janaka says
because he is the donor, the giver of Kanyaadaana (a noble charity) while
Dasaratha is the one who receives, and therefore all has to go according to the
wishes of the donor. Beggars are not
choosers! This idea should also be noted by the parents of the bridegroom now-a-days.
The entire choice was left to Janaka, the bride’s father.
Then Vasishtha narrated the glory of Ikshvaku Vamsa (dynasty)
and Janaka stated the greatness of his Vamsa(parampara) and they agreed on the
marriage which is like Nischayathartha (betrothal) of modern times. One
surprising thing was the notable absence of all the three mothers, Kausalya,
Sumitra and Kaikeyi, who for some unexplained reason did not accompany
Dasaratha though the role of wife as Sahadharminee is too much stressed in this
chapter!
The day of the marriage dawned. Janaka offered to give his daughter Urmila to
Lakshmana and Viswamitra suggested that the daughters of his brother Kusadwaja,
Mandavi and Srutakirthi may be given in marriage to Bharatha and Satrughna to
which Janaka agreed with delight. Vasishtha was requested by Janaka to conduct
the marriage and he did so with Satananda and Viswamitra. Valmiki describes in
such detail, all the rituals done before and during marriage that we can learn
about them from Ramayana.
The Muhurta was set for two days: the star Poorva phalguna
(Nischtartham Day) for the previous
night and the following day Uttara Phalguna(Wedding Day), that is, Panguni Uttiram for Tamils, which day has
become important for so many other reasons since then. Seetaa beautifully adorned and bedecked with
jewelry, was brought to the marriage hall, and here is one of the places where
Valmiki the poet has overtaken Valmiki, the sage.
Thathasseethaam samaaneeya sarvaabharana bhooshitaam
padmaam padhmaviyukthaam vai kesavaankachyutaam iva
vidhyuthprabhaam visaalaksheem snigdhakunchithamoordhajaam
hamsaankitena kshoumeNa kimchit peetheena samvritaam
vaasithenottareeyena suraktena susamvritaam ( VR.BK.73.30)
padmaam padhmaviyukthaam vai kesavaankachyutaam iva
vidhyuthprabhaam visaalaksheem snigdhakunchithamoordhajaam
hamsaankitena kshoumeNa kimchit peetheena samvritaam
vaasithenottareeyena suraktena susamvritaam ( VR.BK.73.30)
Seetaa was adorned with all ornaments, wearing red upper-cloth
which fully covered her and also covered with a veil of silk slightly yellow
decorated with swans. She looked like Lakshmi who has left her lotus and
slipped from the lap of Vishnu. She shines like lightning and has large eyes
and beautiful curly hair.
Kamban, the
Tamil poet, describes the arrival of Seetaa in his own inimitable style.
“Ponnin oli poovin veRtri sandhu podhi seetham,
minninezil, annavaL tham meni oli maana
annamum arambaiyarum aar amizdhum naanaa
sittridai nudanga olir seeradi peyarndaal”
She was shining like gold, with sweet smell of flowers, and cool with the sandal paste, her luster that of lightening and she put to shame the Apsara damsels and the swans with her gait.
minninezil, annavaL tham meni oli maana
annamum arambaiyarum aar amizdhum naanaa
sittridai nudanga olir seeradi peyarndaal”
She was shining like gold, with sweet smell of flowers, and cool with the sandal paste, her luster that of lightening and she put to shame the Apsara damsels and the swans with her gait.
The beauty of this verse consists in the rhythm of the words
which is in kanta nadai which when recited even without music sounds like the
beautiful walk of Sita. As compared with this the verse in same rhythm is used
to describe the gait of Surpanakha but the alliteration was such that it
portrays the deceitful behavior of the Rakshasi in disguise. Madurai TN Seshagopalan, an exponent of
Karnatic music explained this in his Harikata religious discourse on
Kambaramayana and also sang the two verses in kanta nadai to the delight of the
audience to echo the two opposite gaits, one of poise and beauty and other
harsh and loud.
Janaka placed Seetaa in front of Rama before fire and said the
famous lines which are repeated till today in marriages.
Iyam seetha mamasutaa
sahadharmacharee tava
prateeccha chainaam bhadram tay paanim grihneeshva paaninaa
This sloka is explained by commentators elaborately as it is repeated in every wedding to-day like a Veda Mantra:
iyam - this Seetaa—Here by iyam one should understand:
prateeccha chainaam bhadram tay paanim grihneeshva paaninaa
This sloka is explained by commentators elaborately as it is repeated in every wedding to-day like a Veda Mantra:
iyam - this Seetaa—Here by iyam one should understand:
1. She is well known not only for her beauty but also because
of her mode of manifestation. Seetaa means the edge of the plough and she was
called Seeta because she emerged from
the earth when the tip of the plough touched the ground where she was. Being Ayonija,
not born from the womb, she shines with her special attributes natural to her.
2. She is like lightning and could not be seen with normal
eyes and so Rama’s attention was drawn.
3. Rama as Narayana has been separated from Seetaa, Lakshmi, for long and therefore he would have been searching her everywhere even when she is not there. Hence he was told that Seetaa is here.
3. Rama as Narayana has been separated from Seetaa, Lakshmi, for long and therefore he would have been searching her everywhere even when she is not there. Hence he was told that Seetaa is here.
4. She also, like Rama, acts like a human being but has taken
the incarnation for the sake of Rama only.
5. She has come to Janaka because of much penance in order to
be given to Rama in Kanyaadaana.
Mama sutaa - my daughter--Janaka is a Rajarishi and being his daughter is a testimonial for Seetaa . This adjective is the predecessor of the next.
Mama sutaa - my daughter--Janaka is a Rajarishi and being his daughter is a testimonial for Seetaa . This adjective is the predecessor of the next.
sahadharamacharee
tava- -She will be a
fit companion for you in all your pursuits, both yoga and bhoga (spiritual
pursuit as well as enjoyment). For instance Seetaa proved to be a sahadharmacharee in showing mercy like Rama, if not
more than Rama, who accepted Vibheeshana who was faultless, while she showed
mercy even to those who wronged against her in Asokavana, by saying 'na
kaschit naparaadhayati’, who has not done something wrong ever.' Rama narrated the
story of the doves to illustrate his saranagati dharma and likewise Seetha told Hanuman the
story of the bear and the tiger (VR-YK)
prateeccha
chainam- Take her.-- She actually belonged to Rama and
hence Janaka says "take her" and not "I give her to you."
bhadram
tay-- May you be auspicious
by marrying her-- It
is a mangalaasaasanam to ward off evil eyes as the couples are extraordinarily
suited to each other. These words occur very often in Valmiki Ramayana. Being a
sage he bestows benediction to the characters and through them to the reader.
paanim
grihneeshva paaninaa- take her by hand.--By this Janaka denotes his approval
as her father. This also denotes that the marriage is a Braahma one with the consent
of the parents.
Janaka gave away Seetha by pouring water sanctified by mantra
to the hands of Rama by way of Kanyadaana, saying 'pativrataa
mahaabhaagaa chchaayaa iva anugataa tava' These words, meaning that she is chaste and fortunate and will follow you
like shadow are predictive of her following Rama to the forest later. She
reminds this to Rama later and says that she has to go with him as per the
orders of the elders (VR-AK).
Janaka’s vow to give his daughter in marriage only to a hero
of spiritual prowess was fulfilled when Rama earned he hands of Seetaa by
breaking the Siva Dhanus. The
arrangements for the marriage were briskly made, Dasaratha was sent for, and he
gladly gave his consent and came to Mithila with all his retinue. Janaka invited
all his relatives and friends and kings of the neighboring countries. The ceremony
was however simple. On the appointed day at the auspicious time fixed by the
astrologers of the court the king conducted his daughter, who was dressed for
the marriage, near the sacred fire (Agnikund).
Janaka made her stand near the bridegroom and said “This is Seetaa,
my daughter. She will be your partner
in Dharma. Receive her, take her by the hand. I wish you happiness. Happy in
her devotion to you, she shall ever follow you even as a shadow.” After the wedding festivities were over,
Viswamitra blessed the prince and the princess and retired to the Himalayas,
and Dasratha started for his capital. The party reached Ayodhya where an
enthusiastic welcome was awaiting them from the citizens and the royal
household.
Raama-Seetaa Wedding was a Braahma Marriage. It gives the general guideline for such a
marriage which is described above in detail. There was neither the exchange of horoscopes
nor any dowry by the girl’s father. In
fact Dasaratha, father of the bridegroom
gave all the jewelry to the
bride. There was no Maangalya Dharanam or Gatti melam. However, their marriage was fixed on an auspicious
day and time based on astronomical harmony of constellations. Over a period,
this Braahma Marriage has been made very elaborate, complicated and an occasion
for fleecing the girl’s parents. Here is
an expert opinion on the subject of present day wrong practices who
is not only a well-read astrology scholar but also an important member of a
reputed astrology association in
Bengaluru:
“To my knowledge astrological matching boy’s and girl’s horoscope for holy matrimony was very rare
back around 100 years or so! Only the Purohit (Priest) who conducted the
marriage used to see the star and the Gotra.
If both parties had doubt they used to go to a temple and place a white
flower and a red flower in betel leaves separately. After placing the same
before the presiding deity an innocent boy or girl would be asked pick one of
the closed leaves. If they picked white
flower they agreed for the marriage. If they picked the leaf with red flower
they agreed to cancel that marriage proposal. This was the system prevailing
then. I also do not feel astrological matching is a must for marriage. Manu Smriti says if the parents of the girl do not find a
match for the girl before three years after the girl’s attaining puberty, she
has every right to choose her partner. In Hindu marriage Panigrahanam and Kanyaka Daanam are to be
performed during the Muhurtam. Muhurtam
time is fixed to overcome all ill effects in the horoscope. During Mangalya Dhaaranam only a Sanskrit
Sloka is chanted and not a sacred Vedic Mantra and therefore this is not the
most sacred step as it is made out today. (Once three knots are tied the girl
is bound to husband life-time and nothing can save the situation is the blind
belief). In earlier days only a Kantha
sootram was tied around the neck of the bridegroom
for the occasion like the holy thread
tied to the hand. It was three strands
to go with three line-marks round the neck. You may also note that this sloka
is also used during Shashthi-abda-poorti celebrations (60th birthday
of husband if wife is alive when the marriage ceremony is re-enacted and a
third pendant is added) Srimad Bhagavatam predicts Sangara Vargam
(people marrying out of caste) would increase and gradually all caste system
would fail in Chapter 12 while elaborating on Kaliyuga Lakshana” says our astrology expert. [Here is a justification for love
marriage as well as inter-caste marriage too in Hinduism.]
Samavartana and Naandi
Sraaddham
Dasaratha performed Samavartana ceremony after his sons
shaved off hairs from their heads
(Mundan) and the Bridegrooms performed Naandi Shraaddha to their ancestors at
the commencement of the actual wedding ceremony. Activities related to deceased
ancestors are more important than those related to God. Therefore every sacred
ceremony begins with Nandi Shraddha. So also begins the Marriage ceremony.
Taittiriya Upanishad 1.11 says: Devapitrukaaryaabhyam na
pramaditavyam-- One should not commit mistakes in any task performed
towards God or ancestors' souls. One should not avoid these rituals. Gita also
says: “Patanti pitaroh yesham luptapindodaka kriya”-- Due to
the nonperformance of rituals like pinda shraddha and offering water to
deceased ancestors etc., the ancestors of such people (who do not perform
Shraddha) have to reside
in the Hell region. This results in stagnation and no progress of the
descendants. Generally this ritual is not a prerequisite in current day
practices.
In Seetaa Kalyaanam the wedded couples go round the sacred
fire thrice. There is no mention of Saptapadi. This has been a recent
development like many others that are described in my article Vivaaham-Hindu
Sacred Matrimony of Braahma Marriage.
While preparing the sacred sacrificial altar for the wedding
Vasishtha also took care to prepare earthenware pots with sprouts which is
Paalikaa Sthaapanam and Visrajanam explained under South Indian Wedding
described in my detailed discourse on Vivaham, Hindu Sacred Matrimony Rituals for conducting Nuptial ceremony.
These are rarely seen in modern Hindu Weddings except
among Brahmins in the South.
Paalika—this custom of germinating seeds is
observed in marriage ceremony. Five earthen pots are filled with sand or
earth—these are meant for the five deities, Brahma, Indra, Yama, Varuna, and
Soma. The one for Brahma is kept in the center while the other four are kept at
the four points of the compass (the pots Indra, Yama, Varuna and Soma being
kept in East, South, West and North respectively). Seeds of rice, black gram,
green gram, sesame and mustard are soaked in milk and sown in the five
different pots by five Suhaasanes. On the fourth day of marriage (in the five days’
marriage of ancient tradition) or at the conclusion of the wedding ceremony
when the seeds have germinated the pots are immersed in a sacred river or pond.
This custom, called, pancha-paalika, is meant for the protection and prosperity
of the family for whom the function is performed. Incidentally this is asking
for peace through flora and fauna awakening once duty towards environmental
protection and prosperity—Oshadhayah
saantih; vanaspatayah saantih | It is also symbolic of fertility praying
for good progeny.
I have also seen in USA the priests conducting Upanayana
sacred thread investiture ceremony even in Inter-marriages as a preliminary
ritual. If this is to be done what about Samaavartana sacrament which was performed on Rama? Rama
never underwent this sacred thread investiture sacrament prior to wedding. I believe
he should have had Upanayana sacrament earlier being a Kshatriya though not
mentioned. Upanayana Sacrament was
prevalent in Vedic culture for Brahmana, Kshatriya and Vaisya castes
including girls. Caste seems to have become a birthright during the days of
Rama even.
It is also
mentioned that as Sahadharmini Seetaa was
getting ready to perform Shraddha ceremony honoring deceased parents
which practice is not there in present days. Also Shraddha was performed at an
appointed Muhurta (sacred time) which is also overlooked in current
practices. We should not forget the
Sacrament of Hindu Marriage came into being
following Seetaakalyaanam, first ever wedding in Puranas written down in Adikavya and got introduced to Hindu Way of Life.
“The slit in Plough it is called Sita. Rama (ramyate iti) means one who delights the heart. He
is the indweller. Just as air, moisture and light
are everywhere, so Rama dwells in all hearts. Sita is the one who can pierce
the land; she can remove the hard core of the ego of man. After all, this is
the field, the hard land full of ego, full of Maya. Nobody can change you
unless you have a strong Sita element in your life as well as the element of
Rama. That is the meaning of ‘Sita-Rama’.
They represent Prakriti and Purusha,
matter and spirit, electrical wires and electricity, minus and plus. In the
Bhagavad Gita (13:19), it is said:
Prakritim
purusham chaiva viddhyaanaadi ubhaavapi
Vikaaraamshcha gunaamshchaiva viddhi prakritisambhavaan.
Vikaaraamshcha gunaamshchaiva viddhi prakritisambhavaan.
Know
both Prakriti and purusha as beginning-less or eternal. Know also that all the modifications and
qualities are born of Prakriti.
Prakriti and Purusha are the two
eternal principles of this creation. They are the principle of the universe
that you see and the universe that you do not see, the imperceptible universe.
Therefore, Sita without Rama, Krishna without Radha, or Shiva without Gauri is
not the reality. Reality always lies in
duality, because if there is no duality, there cannot be any trinity. If there
is no trinity, there is no permutation and combination, and if there is no
permutation and combination, then what is all this about? This creation is an
outcome of the permutation and combination of the elements of Prakriti and
Purusha. Whether you talk in mathematical, metaphysical or scientific terms, it
is the same. Whether you talk about unified field theory, quantum physics,
Adwaita Vedanta or Dwaita Vedanta, we have to accept that there is duality with
a possibility of trinity, and permutation and combination. Therein lies the
infinite possibilities of creation” says a swami Satyananda in his speech on
Sitakalayana.
Lot of Pomp
and show, fun and frolic like Kasiyatra, Exchange of Garlands, money gift, Baraat
etc. have been brought into this sacred simple ceremony written by Valmiki in his Ramayana and at the same
time overlooking some important rituals like Nandi Shraaddha and including some
uncalled for rituals like horoscope exchange,
Santi to overcome evil effects of horoscopes, Mangalya Dharnam etc. What
is loathsome is the dowry system and exploitation. It is also disgusting to
watch the horrible seen, when the girl who turns a widow irrespective of her age, on the tenth day when the so called sacred mangalasutra is snatched and the
girl forced wear a red or white Sari even forcing her to shave her head like a
nun which however is fast vanishing like Sati or Sahagamana by the wrong
interpretation of the term (sahadharminee).
[This discourse has been prepared by
drawing considerable help from Internet sources, Swamiji’s speech, my various
discourses on the subject, Srimad Valmiki Ramayana, Kamba Ramayanam, Bhagavad Gita and
Upanishads and expert opinion from participants which is gratefully acknowledged:
[This discourse material is a compilation from the reference above as well as other sources for a prepared lecture for delivering at Vedanta Class of Sri Ganesha Temple which is gratefully acknowledged. I do not claim anything as original though I have included my explanations and comments elaborately suitably editing. Anybody is free to download partly or fully this discourse, modify and redistribute this as well as other discourses from the blog Hindu Reflections <nrsrini.blogspot.com> for spreading the wisdom of Vedas and scriptures further. These lectures are posted on the blog for the benefit of those who are not able to attend my lectures personally due to personal reasons or due to not living in Nashville or able to go through the various sources as I have done. ]
APPENDIX
Kamban’s description of
Seeta-kalyaanam
(Translated by P.R.Ramchandra Rao)
1198. The king of
kings Dasaratha reached the hall, whose limits
were difficult to find out, whose roof was made of Gold, which was as tall as
mountain ,which was decorated by costly gems, and where all
the auspicious things for wedding has been collected
and stored.
1199. With the white
royal umbrella giving the light of young moon, and that umbrella also
giving out the light of sun jading the eyes, with bees which bore in to the
flowers singing,
and dust raising due to the
hoofs of victorious horses Dasaratha arrived.
1200. At that
time the auspicious sound of wedding drums blared forth, the
groups of conches also boomed, small and big drums raised their sound, and the
sound of chanting of Vedas by
those experts in Vedas, matched the sound of the
waves of ocean at night, when it will be more.
1201. The wide
chariots elephants and the horses that can fleet, came in
crowds and crowds sorted in to correct
groups, those kings who normally salute Dasaratha
and follow him, came along with him like Indra being surrounded by devas.
1202. Dasaratha who travelled in that
grand manner, came and sat in a pretty golden seat making it more
pretty, sages and other kings as per their
rank occupied their seats, and Janaka also occupied the seats
along with his relatives.
1203. Due
to kings, sages, devas of the sky and maidens, walking like swans who
were similar to the ladies of heaven, crowding that hall, that
matchless hall of marriage, was looking like golden
Meru mountain which is circled by planets.
1204. In that
marriage hall which was constructed by Maya, richly
embedded with precious gems without
expecting anything in return, glittering
ladies were there, matchless stars
were there, due to many kings being there, there were the clan of nine
precious gems, Sun and Moon were there in the form of Dasaratha and
Janaka, and it looked like the universe
created by Lord Brahma.
1205. Great sages
and kings and with devas were kept inside, in
that marriage hall and so it was like the
belly of Lord Vishnu, who swallowed earth and heaven and kept it
there during deluge.
1206. All the people of not only this earth
but the entire universe, gathered there with
eagerness to see the marriage. Should we exaggerate about it? Since there
is no need for it; We will tell the part played by Rama who has left his bed, of
Adhisesha in Vaikuntha and has come over to Ayodhya.
1207. With sacred waters having been brought
from the seven sea, where heaps
of conches are found and with the very special holy
waters that have been mentioned in the Vedas , in which
the waters of the sacred rivers like Ganga
has been mixed, as per tradition Lord Rama took
his auspicious bath.
1208. After giving charity
to faultless ladies with Kayal fish like eyes, which extended
up to their ears and to Great Brahmins, who were
expert in Vedas , Rama saluted Ranganatha, their glorious
family deity who was worshipped by his sinless
ancestors who had done penance
without any nmistake.
1209. Like the boon
which saved penance and Dharma which was being
destroyed by Rakshasas as
there was none to protect them taking a form of its own, he who had a form like
that of a picture, took the sandal paste and applied on
himself like cloud smearing the moon.
1210. Like the moon
which is the storehouse of all auspiciousness was produced as a of the black sea with rising
waves, Rama wore Red face garland, golden garland, and flower
garlands which were stable on his wavy hair.
1211. After seeing
him moody due to pangs of love during day and night, similar
to the sun and moon coming as emissary to Rama, and going near
his ears to tell about thoughts of Sita, Rama wore two
shining ear globes on his ears.
1212. Like lord
Shiva holding as axe and having the black poison on his neck,Rama
wore the crescent of the moon at
the tip of his long hai; Rama also wore an
ornament called “veera pattigai “ and Thilaka on his forehead
making the Sun God think that he would wear all shining
things of the world.
1213. Making people think
that this was the conch Panchajanya near his wheel, Rama
wore several white pearl necklaces, made people think, that
the smile of the white complexion Sita having long
black hair, has gone inside Rama, occupied everywhere and has been bubbling out.
1214. With properly
embedded diamonds looking
like dots on the hood of the snake,and the Manikhya gems
having an endless red color resembling red colored
fire, the shoulder ornaments worn on the pretty
shoulders of Rama were
looking like Vasuki that was tied round Mandhara Mountain.
1215. The three big threads in which
pearls were chained , were tied in the center of
the wide wrists of Rama , possibly indicating that he
is the Lord of all the three worlds, which is a symbol that has
been agreed by everyone.
1216. Like the Kalpavriksah
(boon-giving) tree made bangles of gold and gems and tied them on its healthy branches
for helping the people who come
before it with great desire, Rama wore those
shining bracelets on his pretty broad hands.
1217. On the chest
where the Goddess Lakshmi who sits on the honey
dripping lotus flower, sits with great joy Rama wore pretty garland
that was hanging with several gems, and it was like rain bow
rising in cloud filled sky with stars.
1218. Like the wisdom of wise
people that cannot be approached by ordinary people,
the lustrous upper cloth , was worn over the holy
chest of his by Rama, who has a
form of mercy similar to the luster of gems worn by Rama on his neck.
1219. The holy
thread over the chest which was like sun, moon and fire, is
definitely the great trinity that even sages and devas do
not know, and it was tied in its end possibly
requesting all to think and realize this truth.
1220. The ornament
called stomach belt which is long , which spreads of the
luster of the gold and has a large Manikhya gem in its
middle, looked like, another golden lotus had flowered on his
belly, so that another Brahma who created the world would be
born there.
1221.
Rama wore the white silk dhothi on his
hips , which was similar to the black sea
which is the birthplace of lustrous Manikhya gems being
hugged by the white cool ocean of milk using its
long arm of tides.
1222. The pearls
that are born in the sea and the lustrous blue
Maikhya gems there, due to the reflection of great light, by
their movement giving out the luster of pure Gold resembled
the Sun God going round the golden Meru, and like that
Rama tied the glittering sword to his hip.
1223. With the
showering luster of pearls chained together in a row, tied
by Rama like an ornamented belt which was
tied round his waist, along with the sword put in its scabbard
which was shining like Sun, Rama hung chained pearls near it and it
appeared like the early sun light.
1224. Merging
with luster of those who see with the luster of gems were
the Kimpuri which was made by hand like a mouth of a shark, and
from the gems which represented the teeth there, the white light reflectd,
and Rama wore that ornament on his thigh so that
he can be seen from distances
in all directions.
1225. Thinking how
these feet now would measure the world again,Rama wore
the heroic anklets which had the nature of individually stopping, and
whose workmanship cannot be understood, even if examined with care so
that they would surround and catch his lotus like feet.
1226. After getting
up from his bed of Adhi sesha, lighted with gems due to penance of
those of the deva , and being born as a prince in Ayodhya for the sake of devas, Rama
dressed himself in this way. And he was none to compare but himself after that.
1227. He who
was the first and the root cause among the
trinity, who was the pleasure of those who cut off the attachment to this
world, who was the father of all, who is the nectar of the ocean of
milk, and who can only be comparable to himself was Rama, then how
is it possible to describe the greatness of what
he wore?
1228.Rama gave
thousands of crowds of cows and Gold, limitless land and the nine precious gems to the good
people and with the blessing of Brahmins who had the
rare wealth, of the knowledge of Vedas, he came and
climbed in to his chariot.
1229. The chariot of
Rama had a huge axel made of Gold, had wheels made of silver , the travelling
space made of Diamond, and all round it the precious gems
were set and reflected
light to a long distance, and was easily
comparable to the Chariot of Sun God with one wheel.
1230. Four horses
which were perfect as described in the book, which had
the ability to look deeply , which were filled with great beauty ,and
which were desired by all like dharma, wealth , passion and
salvation, were chained to the chariot of Rama who could know the
nature of matchless hearts.
1231. In such a great
chariot, similar to Aruna being the charioteer, Bharatha who
had the eyes shedding tears of joy stood as charioteer, and took in his
hand the stick and Lakshmana who held the bow that can be bent, also
accompanied him as also his other brothers who were fanning
him with a sauries (chamara) with
handles of gold.
1232.All the people were
looking at Rama without closing their eyes like devas. I do not know
whether this was due to the prettiness of the body of Rama, or
possibly due their thinking of beauty of Rama only by their patient
minds. You may please ascribe it to the reason that you would
prefer.
1233. All those devas who along
with the crowd of their ladies, who had come and
assembled in the sky started dancing, thinking
that the time for destruction of Rakshasas who
were torturing all the worlds and who
were not getting destroyed, has come.
1234. All the ladies
of that town showered flowers and perfumed dust on
Rama. They threw profusely shining gems, gold and apparel to others
due to extreme joy, possibly because they were with joy,
drinking the great beauty of Rama. We
are not able to ascribe any other reason for the acts of these women.
1235. Like giving away all that they
have and telling, “take away all that we wear”, all
those ladies who saw the great Rama due to
their great desire, towards Rama, stood there with all their ornaments
getting loose and falling down.
1236. Surrounded by all the kings, without leaving
out any one, who were all armed with weapons that can be thrown, and were
standing like a crowd of elephants, Rama reached, the marriage hall
where King Dasaratha was sitting, like The Sun with red rays of light
approaching the hug , Meru mountain, riding on his
great chariot.
1237. That Rama decorated
by flowers, who was capable of giving boons, after
getting down from the chariot in that place, took the hands of
his brothers Bharata and Lakshmana who were standing on both
his sides saluted the sinless
great sages, saluted the feet of his father,
who has taken, “following
dharma” as his penance, and sat near his father.
1238. Like a red
flower branch of the color of gold carrying the moon, with a
bow on whose top were the Kayal fishes, with jasmine
buds, slightly opening in the moon, Sita appeared
on the eastern corner of the chariot, which was like
the lady who was born in the ocean with waves, being borne in the earth
and she being born again at the top of the mountain.
1239. All those
devas who were thankful , addressing Rama told that “This day when you are garlanding
Sita appears to be more pretty, than that holy day(Lakshmi)
when you garlanded the lady with the scented and pretty
hair who was born when we were churning the ocean.”
1240.Because the beauty of this
lady would be greater than, all the beauty that can be found
in land of devas, this earth, surrounded by the roaring ocean and land of serpents,
what shall I, who has very little knowledge , say, about
the festival of her wedding which was
performed.
1241. To see the
beauty of that bride and
groom Devendra came
along with his wife Sachi on the sky. Lord Shiva who
wears the young crescent with his wife,and Lord Brahma
who lives in a lotus came with Goddess of the Learning.
1242. Surrounded
by Brahmins wearing the sacred thread, and who were experts
in Vedas, the great sage Vasishta came
to conduct the wedding as per tradition along with, instruments
like plough that were needed with great joy.
1243.He then spread the sand,
kept Dharba grass in proper places created a circular place
as per rules, poured ghee with tender flowers, and lit the sacrificial
fire and proceeded to carry out the rituals
as per the rules laid down in the Vedas.
1244. Coming with
perfumed materials and who sat on seats for wedding and that hero who was victorious
and that swan like lady who was having great love, were
appearing like the great pleasure and the Yoga needed to
enjoy it.
1245. King Janaka
stood before the son of the emperor and saying, “You
please live with stability like Lord Vishnu and
Goddess Lakshmi, who sit on the lotus flower” and
Poured pure cool water
on to the lotus flower like
hand of Rama.
1246. That time
the sound of the blessing of Brahmins and the songs of “long
live” by the ladies who were wearing rare ornaments the
words of greeting by the kings who
were wearing flower garlands, the sound of blessing of great
sages joined together, and the sound from
auspicious musical instruments roused a great blasting
sound.
1247. With
the rain of flowers of devas , with gold flower showered by
kings, with lustrous pure pearls
showered by all others and with flowers , which had
opened by themselves , the earth was like the star studded sky. with
stars.
1248.Then the great hero Rama, after telling the Swaha chants
thrice, put the offerings in along with
ghee in to the hot fire and then held the tender palms
of that lady with his hand.
1249. Along with the
broad shouldered Rama , for performing, the rites
on fire , when she was walking around the hot fire, Sita
with feminine qualities, like the soul
following the body in different
births, followed Rama like the body following the soul.
1250.Then they went round the fire and
saluted it, again came round it , saluted and put into the fire things
like puffed rice and other offerings, stepped on
the lustrous grinding stone and saw Arundathi who was
very famous for her stable virtue.
1251. After
completing all other rituals that need to be done, after
saluting the very pleased sages of great
penance , after saluting the king of kings ,
holding the hands, of Sita where she was wearing golden bangles , he went inside the palace they
were residing
1252, The huge drums blared forth , the
conches boomed, the Sound of four Vedas were heard the devas made
loud cheers, all the arts made great sound, the sound of “long live” was heard;the
sound of bees was heard and the oceans made great sound.
1253. Then he saluted
the daughter of the Kekaya king, with more affection in his mind
than towards his own mother, then he touched the feet of
his mother and his head if wearing an ornament to his head, and then
he saluted the feet of Sumithra who had a pure mind.
1254. The swan like
princess also saluted their gold like holy feet, and
they all became greatly happy and seeing that maid, who had virtue
like Arundathi they told , “To our good son,
She would be a great ornament. ”
1255. They hugged the nightingale like girl who was wearing conch
bangles and told,” To our dear son with pretty eyes which other girl would be
more suitable “ and with their eyes filled with joy,
filled their minds also with joy.
1256. Then they said
, “Let her who is like an ornament for ladies, get uncountable
crores of gold coins, countless crores of
pretty rare ornaments , host of lady assistants, several
countries and costly silk apparel .”
1257. Rama
who was a sea of mercy like the black ocean, as per the
advice of wise people who have read sea of books,along
with Sita who had an ocean of desire in her
mind ,
retired like he
normally takes rest in the ocean of milk.
1258. In that day time when it was Uthra star
of Panguni month, after completing the marriage of lion like Rama with
thousand names, sage Vasishta as per the branches of Vedas
lit the auspicious fire and, brought the
marriage rituals to an auspicious
end.
1259. Janaka with
faultless victories told , “Please also marry, the
three daughters of my younger brother , who are like, the
lotus flowers flowered in slushy mud and who are like
Goddess Lakshmi, to the younger brothers of Rama
“ and in consultation,with Dasaratha and other
relatives fixed the marriage.
1260. The three
daughters of Janaka who was wearing chest
full of garlands made from harvested flowers, and that
of Kusadwaja the brother of Janaka who held ladle
applied with ghee, were ready for the
marriage, and those brothers married those with eyes full of
Kajal
who were like deva
maidens and who had fully come to age.
1261. After they all
got married as per their desire, king Janaka, not giving away
the fame that he had earned for several years, gave away all
the wealth that he had earned as per truth and Dharma to all
those who wanted it and fulfilled all their
wants.
1262. King Dasaratha
also like Janaka gave lot of charity and enjoyedlimitless happiness
and talking with sages who had the wealth of penance as
well as knowledge
lived for some days in the town of
Mithila and slowly, the days passed.
1263. When Sita daughter of
Janaka and Rama enjoyed all pleasures as per the
incarnation that they have taken, Viswamithra the sage who
knew rules of life,after blessing the groom and bride as per
the Vedic law, travelled
towards the north and reached
Himalayas to do penance.
The Marriage of
Seetha with Rama in Ramayana
Introduction
Please
recall my earlier discourse on Kalyanotsava in Hindu Temples that I would not
like to repeat:
Colorful
Ksalyanotsava with all fun and frolic celebration in South Indian Hindu Temples
is an introduction to temple
tradition by the Tamil Culture. There are volumes of
justification for that and is also a rich source of income to temples and
priests. Ardent devotees dare not miss to attend such weddings, sponsor and
participate. Venkatesa-Padmavati, Sita-Rama, Siva-Parvati, Subhramaya-Devayanai
and Valli, Radha-Krishna weddings are the ones ceremoniously celebrated. It is
strange even though Radha is neither the legally wedded wife of Lord Krishna
nor you find any such reference in Puranas this wedding is popularly and
ceremoniously celebrated. Of course throughout North India only Radha-Krishna
Temples are seen promoted by Spiritualists, Pauranikas and Iskcon followers.
There are few ancient Hindu temples where Krishna is worshiped (Parthasarathy
Temple in Chennai) with his legally
wedded Crown Princess Rukmini. It is also strange
that there are only shrines of Andal in
her bridal dress in many Vishnu temples in South India but her fixed wedding with Krishna is never
celebrated though there is ample justification looking at Radha Kalyaanam. Nobody has ever questioned our religious
pundits or learned priests on all these things. I would not like to go into
detail on all these weddings as elaborated or not mentioned in Puranas but
would like to deal with Sita-Rama Kalyana as described in chapter 73 Balakanda
of Srimad Ramayana of Valmiki.
Please
recall the most popular sloka that is even adopted in Venkatesa suprabhatam: Kausalyaa suprajaa raamaa poorvaasandhyaa
pravartaate| uttishtha narasardoola kartavyam daivamaahnikam ||
Oh
Rama! Please get up as dawn is approaching and perform your daily obligations
and complete the worship of the Lord.
Rama is from Ikshvaku dynasty and his Kuladeiva is Lord Jagannatha as
revealed later:
Parting
advice given by Sri Rama to Vibhishnana in Ramayana is as follows: In
Uttarakanda, Sarga 108, Slokas 30-31 he saysa to Vibhishana:
“Rakshasendra Maahaa bala! Aaraadhaya
Jagannaatham Ikshvaaku Kuladaivatam | Aaraadhaneeyamanisam devairapi
savaasavaih | tatheti pratijagraaha ramavakyam vibhishnah ||”—
O
mighty Rakshasa King! Worship Lord Jagannatha the presiding deity of Ikshvaaku
dynasty. He (Vishnu) is to be worshiped
even by the Devas (divines) including Indra. King Vibhishana implicitly obeyed
Srirama”. It is obvious that all
Ikshvakus including Srirama worshiped Lord Jagannatha and Rama would not have
missed this important Nityakarma on this wedding day.
It
is therefore appropriate and proper to start this ceremony with Jagannatha
Puja, instead of the customary Ganesha or Vishwaksena puja in temple worships
as is in vogue in sectarian traditions in performing Sita-Rama kalyanotsava in
multi traditional temples! Also the Upakarya
mentioned in the wedding might include proper farewell to Jagannatha
(visarjana) invoked at the commencement (avahana) of the ceremony.
As
is evident from Balakanda, the ceremony
gives enough leverage and scope for all
the fun and frolic enjoyed in the pre and post ceremonial Hindu wedding
celebrations--Baraat, Vidhaayee, Kasi Yatra, Garland exchange, Nalungu, Aridra darsanam, stepping on stone etc., introduced by our dexterous
priests to make the Kalyanotsava a fun and frolic celebration and
attractive as in Tamil weddings.
Thamils
have also converted devadundhubi
(heavenly trumpet announcement) with light and sound to Gattimela. But unfortunately
there is no Mangalya dharana in Sita-Rama Wedding as learnt from Ramayana. But
devotees blindly believe and wait for
the auspicious time of Mangaya dharana and would not like to miss paying their
obeisance to Manngalya that is taken around before tying by Rama. Often they
offer gold Mangalya to the deity seeking her favor for a happy married life.
There
is no mention of Ganesha puja or Gowri puja in Valmiki Ramayana that may be
traced to auxiliary Ramayanas of modern days. There is nowhere mention of
Ganesha in Valmiki Ramayana but a whole chapter is devoted to Kumarasambhava
and his emergence as Devasenapati.
Skanda is also mentioned as Sanatkumara in Chandogya
Upanishad but not Ganesha. Ganapati in
Veda refers to Indra. Rama did worship Surya (Aditya) and Jagannatha. Ganesha
is introduced to us as Ekadanta and a scribe only in Dvaparayuga who wrote
Mahabarata with his broken tusk and not the Naramukha Vinayaka created as body-guard by Parvati and worshiped
still in a lone temple of Adivinayaka in South India. Hence Ganesha puja and
Gowri puja is inappropriate in a wedding that took place in Tretayuga.
It is
therefore proper and sacred to stick to the actual rituals that were performed
in this sacred matrimony expressed in bold letters in the attached text in the
various slokas describing Srirama’s Prajapatya Vivaha with Sita devi found in
the chapter 73 of Valmiki Ramayana Balakanda. We should be guided by the
rituals in this sacred divine wedding conducted by Brahmarishi Valmiki and
others rather than forcing our religiously confused and socially indulged
wedding guided by religious pundits and priests of modern days as that would be
at the expenses of the sanctity of divine weddings intended for Loka Kalyana, universal welfare. Most of the times, important rituals
like Kuladaivata puja, Nandi Sraddha,
Agni sthapana, Homa, Palikaa puja and visarjan, Panigrahana, Lajja homa etc. as
described in Ramayana are forgotten or slipped
while highlighting Gattimela and Mangalya Dharana coming from Tamil
Tradition, as the focus point of the whole wedding in all the Sita-Rama
Kaltyanotsavas in Temples I have
attended or participated in India and USA.
Please go through the Ramayana text above and cross check it with our
current day practices in temples and judge for yourselves.
It is
also customary to perform Kalyanotsava
on any convenient day as arjita-seva, individual subscribed or for raising
temple funds as Sri Rama and Sita are Nityakalyana dampatis. But at the same time temples should not
forget Panguni Uttiram or Phalgun Uttar
day the holiest day on which this wedding actually took place without
consulting the horoscopes of both,
being the holiest day on which no such astrological consultation is
called for. This day is Divines’ Wedding Day when many heavenly weddings took-place according
to Puranas--Subhramanya with Valli Devayanai; Sundaresvarar with Meenakshi;
Rama with Sita. Also Andal joined with
Krishna on this day in her bridal dress even though actual wedding did
not take place as she gave up her ghost while marching to the wedding hall!
One
thing that puzzled me in this Kayanotsava is the assembly of Rama, Lakshmana,
Sita and Hanuman. May be Hanuman being Chiranjeevi and as the inseparable devotee wants to
watch the Divine wedding as Ramabhakta all the time. Only we have to keep him
at a distance from Sita Rama assembly. I wonder why Lakshmana is presented in
the assembly. Of course he too got married to Urmila on that day. Also in the description
in Ramayana Both Rama and Sita face each other in front of Homakunda and later
join together after Kanyadana for Panigrahana. With a little understanding all
this can be properly displayed in this great divine wedding sequentially.
We
need not wait for any invitation or wedding card or call for this marriage, as
all are welcome, equally and individually. Let us go to Ramayana straight,
without any further introductions and preliminaries.
APPENDIX
SITA- RAMA WEDDING IN
BLAKANDA OF RAMAYANA
Desiraju Hanumanta Rao, INTERNET
यस्मिन् तु दिवसे राजा
चक्रे गो दानम्
उत्तमम् | तस्मिन् तु दिवसे शूरो
युधाजित् समुपेयिवान् || १-७३-१
Yasmin tu divase raajaa
chakre go daanam uttamam | tasmin tu divase sooro yudhyaajit samupeyivaan
On which day the king Dasharatha made
the impressive cow donations or, initiatory rites, on that day alone the
valiant Yudhaajit turned up. [1-73-1]
Putrah kekaya
raajasysa saakshaat bharata maatulah | drishtvaa prishtvaa cha kusalam raajaanam
idam abraveet ||
Yudhaajit, the son of Kekaya king and
the brother of Kaikeyi, thus the direct maternal uncle of Bharata, having seen
and asked after the wellbeing of Dasharatha said this to him. [1-73-2]
Kekaya adhipatee raajaa snehaat
kusalam abraveet yeshaam
kusalkaamo asi teshaam samprati aanayam ||
"The ruler and
king of Kekaya, viz., my father and your father-in-law, has affectionately
asked after the wellbeing of all, and in whose wellbeing you are interested at
my place, they are all hale and healthy as of now... [1-73-3]
Svasreeyam mama rajendra
drashtu kaamo maheer patih | tat artham
upayaato aham ayodhyasyaam raghunandana ||
"Oh, Raghu's legatee, oh, best
king, my father and the king of Kekaya is interested to see my sister Kaikeyi's
son, Bharata, and for that reason I am sent to Ayodhya... [1-73-4]
श्रुत्वा तु अहम् अयोध्यायाम् विवाह अर्थम् तव
आत्मजान् | मिथिलाम् उपयातान् तु
त्वया सह महीपते
|| १-७३-4 || त्वरया
अभुपयातो अहम्
द्रष्टु कामः
स्वसुः सुतम् |
srutvaa tu aham
ayodjhyaayaam vivaaha artham tava
aatmajaan|mithilaam upayaatan tu
tvayya saha maheepate| tvarayaa abhupayaato aham drashtu kaamah svasuhu
sutam ||
"Oh, lord of the land, in Ayodhya
I have heard that you went to Mithila along with your sons for their marriages,
and wishing to see my sister's son Bharata I promptly travelled here..."
Thus Yudhaajit told Dasharatha. [1-73-5, 6a]
atha raajaa
dasarathah priya athitim upasthitam | drishtvaa parama sat-kaaryaih poojaarham
samapoojaya ||
Then king Dasharatha
on seeing the adorable guest who arrived in his presence, and who is a merited
one for adoration, Dasharatha adored Yudhaajit well, with full felicitations.
[1-73-6b, 7a]
ततः ताम्
उषितो रात्रिम् सह
पुत्रैः महात्मभिः || १-७३-७||
प्रभाते पुनः उत्थाय कृत्वा कर्माणि तत्त्ववित् | ऋषीन् तदा पुरस्कृत्य यज्ञ वाटम् उपागमत् || १-७३-८ ||
प्रभाते पुनः उत्थाय कृत्वा कर्माणि तत्त्ववित् | ऋषीन् तदा पुरस्कृत्य यज्ञ वाटम् उपागमत् || १-७३-८ ||
tatah taam ushito
raatrim saha vputraih mahaatmabhih | prabhaate punah utthaaya kritvaa h
karmaani tattvavit | rishreen tadaa puraskritya yajna vaatam upaagamat ||
Then on taking rest for that night
along with his noble-minded sons, and again on getting up in the next morning,
and on performing morning-observances as a duty-bound king, Dasharatha arrived
at the hall of Vedic-ritual, keeping the sages in his forefront. [1-73-7b-8]
He arrived at the Vedic-ritual hall
that he was frequenting for the last few days. Unless invited the bridegroom's
party will not enter the marriage hall, and now-a-days such an invitation
includes a small function also, called vara pooja as every bridegroom
will be looked up to as Vishnu, and the bride as Lakshmi. The marriage hall is
constructed nearby this Vedic-ritual hall, thus it is to be assumed.
युक्ते मुहूर्ते विजये सर्व आभरण
भूषितैः | भ्रातृभिः सहितो रामः कृत
कौतुक मंगलः || १-७३-९
वसिष्ठम् पुरतः कृत्वा महर्षीन् अपरान् अपि |
वसिष्ठम् पुरतः कृत्वा महर्षीन् अपरान् अपि |
Yukte muhoorte vijaye
sarva aabharana bhooshitaih | bhraatribhih sahito raamah krita kautuka mangalah
| vasishtham purutah kritvaa maharsheen aparaan api ||
Rama arrived at his father together
with all of his brothers, keeping sage Vashishta and other eminent-saint ahead
of them, on an opportune and appropriate hour called 'Victory...' and all the
bridegrooms are adorned with all kinds of jewelry appropriate for the wedding
time, and all have performed the auspicious ceremony for marriage-thread,
conducted prior to the marriage and, all have thread-bands tied around their
wrists, as they all have performed an auspicious ceremony antecedent to
marriage ceremony. [1-73-9, 10a]
The ceremony for the marriage thread,
the sacred thread of marriage for knotting as a necklace of the bride, mangala
sootra is nowadays mixed up with gauri Pooja. This gauri pooja takes precedence of wedding
ceremony. Gauri pooja, has its roots in the auxiliary Ramayana-s, and not in
(Valmiki Ramayana) where Seetha is said to have gone to Goddess Parvati's
temple, prior to her marriage, to perform gauri pooja, pledging herself
to Rama. The thread bands tied at the wrists of both the bride and bridegroom
is as per wedding time vows, to bring them under the pledge of marriage, until
its consummation. Indian marriages are time-oriented and every function has to
happen on the appointed hour. Hence, the arrival of bridegrooms is also on an
opportune hour, which astrologically brings forth success of that event. But
some say that this auspicious hour Vijaya occurs in the early part of the day. Since
this marriage is occurring in the later part of day, this time is to be
reckoned as one that brings victory later in the epic.
Brides are not alone destined to wear
jewelry. Bridegrooms are also asked to wear golden
ornaments, at least one, on such occasions. The metal gold is said to contain
some beneficial effect by which a man or a woman will be benefited, health
wise: mR^itaa dur luptam madhumat suvarNam dhanam jananam ruNam
daarayiSunam... after all gold is gold.
वशिष्टःओ भगवान् एत्य वैदेहम् इदम् अब्रवीत् || १-७३-१०
||
राजा दशरथो राजन् कृत कौतुक मन्गलैः | पुत्रैः नर वर श्रेष्ठ दातारम् अभिकांक्षते || १-७३-११ ||
राजा दशरथो राजन् कृत कौतुक मन्गलैः | पुत्रैः नर वर श्रेष्ठ दातारम् अभिकांक्षते || १-७३-११ ||
vasishtah o bhagavaan yetya vaideham
idam abraveet | raajaa dasaratho raajan krit kautuka mangalaih | putraih nara
vara sreshtha daataaram abhikaankshate ||
Then that godly sage Vashishta on going
from Vedic-ritual hall to marriage hall said this to Janaka, "Oh, best one
among best people, oh, king Janaka, having performed the auspicious
marriage-thread ceremony, Dasharatha along with his sons is looking forward for
the donor [1-73-10b, 11]
दातृ प्रतिग्रहीतृभ्याम् सर्व अर्थाः
संभवन्ति हि
| स्वधर्मम् प्रतिपद्यस्व कृत्वा वैवाह्यम् उत्तमम् || १-७३-१२
Daatri pratigraheetribhyam sarva
arthaah sambhavanti hi | svadharmam pratipadyasva kritvaa vaivaahyam uttamam ||
"In marriages all the puruSaartha-s, the component values of life,
namely rightness, riches, revelries, and results of final release will be
occurring only if the benefactor and beneficiary meet, isn't it. Hence let king
Dasharatha come, and then on actualizing this best marriage you too will be
doing your best devoir as royal priest... [1-73-12]
Hindu marriage is not a contractual
obligation because it protracts over seven life cycles of that couple.
Therefore, it is calculated correctly
and celebrated sacredly.
Iti uktah parama udaaro
vasishtena mahaatmanaa | pratyuvaacha mahaatejaa vaakyam parama dharmavit ||
Janaka is not only an outstanding valiant king but he is also a profound knower of probity also, besides
being an unreservedly generous king; hence he has already made all
arrangements. When he is praised in
this way by Vashishta that king replied to that right honorable Vashishta as
follows. [1-73-13]
कः स्थितः
प्रतिहारो मे
कस्य आज्ञा संप्रतीक्ष्यते | स्व गृहे
को विचारो अस्ति
यथा राज्यम् इदम्
तव || १-७३-१४
kah sthitah pratihaaro mae
kasya aajnyaa samprateekshyate | sva grihe ko vichaaro asti yathaa raajyam idam
tava ||
"Who is that doorkeeper that can prevent your entry? Or, for whose orders
you all await with a bated breath? Do you hesitate in your own house, or what?
This kingdom is as good as yours... isn't so... [1-73-14]
These are neither questions nor
surprises, but the usual retorts and repartees usually employed during wedding
time by both parties, samdhi-s of northerners and sammandi-s, of
southerners, i.e., the wedding parties. By these rebuttals and ripostes, both
the parties come close with each other's family traits as well as with its
members.
Krita kautuka sarvasvaa vedi bmoolam
upaagataah | mama kanyaa munisreshtha deeptaa vahneh iva archishah ||
"Oh, eminent-saint Vashishta, knowing
the successful completion of auspicious performance of marriage-thread ceremony (
yajnopaveeta dharanam) as well as tying thread-band
(kankana bandhanam) onwrists, my daughters have already arrived, and they
are at the base of the Altar of Fire,
like the irradiant jets of flames of radiant fire... [1-73-15]
सद्यो
अहम् त्वत् प्रतीक्षो अस्मि वेद्याम् अस्याम् प्रतिषितः | अविघ्नम् कुरुताम् राजा
किम् अर्थम् हि
विलम्ब्यते || १-७३-१६
sadyo aham tvat prateeksho asmi vedyam
asyaam opratishitah | avighnam kurutaam raajaa kim artham hi vilambate ||
"I am all-set, ready
and waiting for you at this Altar of Fire. Let everything be done indeed without
any deterrents. What for the king Dasharatha is dawdling..." So said
Janaka to Vashishta. [1-73-16]
Vashishta reported this to Dasharatha;
Dasharatha and his coterie then started a marriage-procession,
which usually will be dillydallying, inching and poking along, very leisurely.
Even today this customary entertainment marriage
procession is popular as baraat
'-pageant of bridegroom's party' that covers
at least two furlongs distance in two
hours, or even more, keeping the bride's party on tension and nervousness.
तत्
वाक्यम् जनकेन
उक्तम् श्रुत्वा दशरथः
तदा | प्रवेशयामास सुतान्
सर्वान् ऋषि
गणान् अपि || १-७३-१७
||
Tat vaakyam janakena uktam
srutvaa dasarathah tadaa| pravesyaamaasa sutaan sarvaan rishi ganaan api ||
On hearing that statement of
Janaka, Dasharatha started proceeding towards
marriage hall, and then he started directing his sons one after another, four in all, into marriage hall
along with all of the assemblages of sages. [1-73-17]
ततो राजा
विदेहानाम् वशिष्ठम् इदम् अब्रवीत् | कारयस्व ऋषे सर्वान् ऋषिभिः
सह धार्मिक || १-७३-१८
रामस्य लोक रामस्य क्रियाम् वैवाहिकीम् प्रभो |
रामस्य लोक रामस्य क्रियाम् वैवाहिकीम् प्रभो |
Tato raajaa
videhaanaam vasishtam idam abraveet | kaarayasva rishe sarvaan rishibhih saha
dhaarmika | raamasya loka raamasya kriyaam vaivaahakeem prabho ||
Then that king from Videha dynasty,
Janaka, addressed Vashishta thus: "Oh, the master of all rituals, Oh, Sage
Brahasapati, oh, Master among sages perform all steps of Vivaha rituals to Rama, one who delights the world..." [1-73-18, 19a]
तथा इति
उक्त्वा तु
जनकम् वशिष्टःओ भगवान्
ऋषिः || १-७३-१९||
विश्वामित्रम् पुरस्कृत्य शतानंदम् च
धार्मिकम् | प्रपा
मध्ये तु विधिवत् वेदीम् कृत्वा महातपाः || १-७३-२०
अलम् चकार ताम् वेदीम् गन्ध पुष्पैः समंततः | सुवर्ण पालिकाभिः च चित्र कुम्भैः च स ankuरैः || १-७३-२१
anकुर आढ्यैः शरावैः च धूप पात्रैः स धूपकैः | शंख पात्रैः श्रुवैः स्रुग्भिः पात्रैः अर्घ्यादि पूजितैः || १-७३-२२ लाज पूर्णैः च पात्रीभिः रक्षितैः अपि संस्कृतैः |
अलम् चकार ताम् वेदीम् गन्ध पुष्पैः समंततः | सुवर्ण पालिकाभिः च चित्र कुम्भैः च स ankuरैः || १-७३-२१
anकुर आढ्यैः शरावैः च धूप पात्रैः स धूपकैः | शंख पात्रैः श्रुवैः स्रुग्भिः पात्रैः अर्घ्यादि पूजितैः || १-७३-२२ लाज पूर्णैः च पात्रीभिः रक्षितैः अपि संस्कृतैः |
Tathaa iti uktvaa ti
janakam vasishtah o bhagvan rishih | visvaamitrampuraskritya satanandam cha
dhaarmikam | prapaa madhye tu vidhivat vedim krutvaa mahaatapaah | alam
chakaara ctaam vedeem gandha pushpaih bsamantatah | suvarna paalikaabhih bcha
chitra kumbhaih cha sa ankuraih| ankura aadhyaih saravaih cha dhoopa paatraih
sa dhoopakaih \ sankha paatraih sruvaih srugbhih paatraih arghyaadi poojitaih
| laaja poornaih cha paatreebhih
rakshitaih api samskritaih|
Thus said, that godly sage Vashishta replied
"so be it," to Janaka, and embarked on arranging Altar of Fire
keeping sage Vishvamitra and the virtuous sage Shataananda in front of him, and that sage with great ascetic Vashishta,
has arranged an Altar of Fire in the
midpoint of the cool-thatched manorial-marriage-pendal,
decorating it with sandal paste and
flowers. Then he promptly sanctified
variously colored handy vessels, and lid-like concave earthen vessels, which are full with just sprouted sprigs, and he sanctified even other golden
vessels, fumigated with fumes of
incenses, conch-shell like vessels, and short handled wooden scoops for
scooping oblation items from vessels for
putting it in long-handled scoops, and long-handled wooden scoops to drop those
oblation items into Ritual-fire, and
vessels filled with oblation items like
ghee, water, milk etc., and vessels
filled with toasted rice-flakes and vessels
filled with sacred yellow-rice duly treated with turmeric, and he
sanctified all articles of wedding ceremony by sprinkling holy-yellow-rice, as a kind of dry-ablation. [1-73-19b,
20, 21, 22, 23a]
These are some of the usual
paraphernalia for marriage ceremony even now. The sprouting sprigs are symbolic for
the prospective sprigs from this
marriage, and rice-flakes for the
abundance of livelihood of the couple. Usually the concave lid like vessels
will be filled with black cotton soil, and on them nine varieties of grain nava dhaanya will be sprinkled
to obtain sprigs. Later they are to be kept sacred for some days, watering
daily, and then can be implanted in earth, if they survive. There are hosts of
shops specialized to sell these items and the shopkeeper firstly want to know
whether we are from ' bride's side or of bridegroom's side?' And if we say, 'we
are from bride's side' a long-list is presented, [while bridegroom's side will
have a shorter list of items,] and then the shopkeeper mercifully asks 'how
much is the dowry?' If we say this much or that much, he will present a
Victorian model push-close pull-open velvet bag. If we exclaim 'what for is this,
priest has not listed this' then he politely says, 'the priests of these days
are unaware of customs and the dowry
money is to be put in that velvet bag and then given, as a royal
presentation...' And if we say 'we are drained out by the dowry, wherefrom we
give royal presentations...' then he will spew fire on us saying 'you spend so
much on dowry, can't you purchase its velvet bag...' and thereafter a sermon
follows about the dying Indian culture at the onslaught of Westernization,
while he starts throwing the packets of nava dhaanya etc., as though he
is giving alms to the beggar. Though Janaka has not purchased such a bag of
dowry, he has some more problems with this marriage. A discussion on this is
there at later part. Here the sprouted sprigs are the sprouting avengers on the
evil, called Ravana.
दर्भैः समैः
समास्तीर्य विधिवत् मंत्र पुरस्कृतम् || १-७३-२३
अग्निम् आधाय तम् वेद्याम् विधि मंत्र पूर्वकम् | जुहाव अग्नौ महातेजा वशिष्ठो मुनिपुंगव || १-७३-२४
अग्निम् आधाय तम् वेद्याम् विधि मंत्र पूर्वकम् | जुहाव अग्नौ महातेजा वशिष्ठो मुनिपुंगव || १-७३-२४
dharbhaih samaih samaasteerya vidhivat mantra puraskritam |
agnim aadhaaya tam vedyaam vidhi mantra poorvakam | juhaaya agnau mahaatejaa
vasishtho munipungava||
Then that great
resplendent and eminent-saint Vashishta neatly overlaid even-sized sacred grass
on that Altar of Fire synchronizing with Vedic-chants, and on preparing
Ritual-fire by rubbing two wooden sticks, called araNi,
he placed that fire in the pit of Altar, which is aflame now, and then
reverently and in tune with the Vedic-hymns he poured oblation liquids into that Altar of Fire, with short-handled
and long-handled wooden scoops. [1-73-23b, 24]
ततः सीताम्
समानीय सर्व आभरण
भुषिताम् | समक्षम् अग्नेः संस्थाप्य राघव
अभिमुखे तदा
|| १-७३-२५
||
अब्रवीत् जनको राजा कौसल्य आनंद वर्धनम् |
अब्रवीत् जनको राजा कौसल्य आनंद वर्धनम् |
tatah seetaam
samaaneeya sarva aabharana bhooshitaam |
samaksham aqgneh samsthaaya raaghava abhiumukhe tadaa | abraveet janako
raajaa kausalya aananda vardhanam||
Then that king Janaka led forth Seetha, who by now is decorated with every variety
of bridal jewelry, and on positioning
herself facing Raghava in the presence of Altar of Fire; then Janaka addressed Kausalya’s
darling Rama [1-73-25, 26a]
By the way, where is this Kausalya?
Does Rama enrich her happiness without bringing her to his marriage? We have
not heard of her or of other queens or hosts of his father’s other wives, for
the last three or four days. Has she come, at all? - Yes, she has come and she
is physically present - is the argument of some, basing on Valmiki's style of
unrecorded accounts on trivial, or matter- of-fact scenes. They are implied and
implicit. Dasharatha has performed some cow charity, religious functions etc.,
which he is not supposed to do without his wife at his side. These ladies are
implicitly included in the first verse of sixty-ninth chapter: sa
upaadhyaayaH sa baandhavaH 'with, teachers, with relatives...' and
Dasharatha has no near relatives, not exactly relatives, but family, other than
his queens and sons. So, they all are in 'et cetera... and others' cadre at
present. Other way round, it is said in Kshatriyas only male members will go
and get the bride, which has no reasonable or tenable import, as far as
marriages are concerned, and where every marriage concerns only with womenfolk
and their panoply.
Seetha is said to have all bridal jewelry,
which is not odd or particular to this corner of globe. But it is odd and
exotic jewelry. if the bride were from well-to-do family or from royal family.
Though not all, some of the jewelry items that are almost extinct now are
listed here. siimanta pralamba a pendant clipped at back of head, dangle
through the central parting of head-hair, onto the crown of head, with nine-gem-stud
locket; shiroja soochi diamond studded hair pins on either side of head
above ears; naasa aabharanam a round nasal ring; naasa bhuSaNam
single or a pair of nine-gems studded nasal ornament; karNa aabharaNa,
taaTanka, karNika various kinds of earrings with dangling cups, to which
trinket bells dangle; shata yaSTika hundred stringed pearl necklace; anukanThii,
muktaavalii, graiveyikam and many other kinds of necklaces; mekhala
three finger width golden cincture, studded with nine-gems, and with fine
golden chains dangling like festoons; saptakii seven stringed girdle
string, where the strings dangle onto hip, with expanding festoons; keyuuram
bicep-lets; kankaNam bracelets and bangles from wrist halfway up
forearm; maNi manjiira, tulaa koTi, paada angada ankle-let with kinkiNii
trinket bell-globules; cuuDaa maNi a circular jewel at bun of hair from
which a gold sheet dangles till the end of braid, on which all zodiac signs are
engraved. At the top, on the left and right of this cuuDaa maNi
ornaments in the shape of sun and moon are pinned into jhair, and at the end of
braid three / five gold cups studded with hair like strands upa kaca
will be dangling. This set of braid's ornamentation is said to receive the
solar energy to whole of the spine. So goes on and on the list of ornaments, to
the delight of the girl wearing them and to the delight of the goldsmith making
them.
Here there are five Raghava-s and only
one kausalya aananda vardhana i.e., Rama. Then poet should have simply said
'Rama' instead of 'Raghava' but there are many Rama-s, Parashu Rama, and Bala
Rama and such like, and on such calling as 'Rama...' Parashu Rama, who is
scheduled to enter after marriage, may perhaps enter now, in a faux pas. Then
the poet should have said dasharatha aatmajam. Then, who will be that
single soul from among the four boys of Dasharatha to come forward. And if all
the four hear the calling, as 'oh, Raghava' all will reply in chorus "ok,
it is I..." then what will happen? Avoiding all these irksome situations,
the poet gave this stage-direction to Janaka that he should aim at the son of
Kausalya, with a subtext, 'you are mothered by some human female, whereas my
daughter is motherless, rather un-mothered, a yoni ja non-fetal is her
origination, hence it is apt of you to not to belittle her, anytime and
anywhere... and you have to keep faith with her, since she outshines in
outperforming your task in this so-called incarnation...'
iyam
seetaam mama sutaa saha dharma charee tava | prateeccha cha yenaam bhadram tae
paanim griheeshva paaninaa ||
"This is Seetha, my daughter, she
acquits herself in whatever duty you undertake. Take her wishfully, let
safeness betide you, take her palm into your palm..." [1-73-26b, 27a]
Or Here Sita stands, my daughter fair,
/ The duties of thy life to share. / Take from her father, take thy bride, /
Join hand to hand, and bliss betide! / - Ralph T. H. Griffith
[This
is the key sloka of the whole marriage episode and has deep meaning for each
word from various scholars]
The above is very a convenient and
readymade gist of that verse. But the three pronouns in the first stanza iyam,
mama, tava 'this, mine, yours' are supposed to play havoc in deciphering
the latent meaning of this verse. Let us look at some of them.
Seetha is very much there in the front
of Rama, and Janaka might have shown her and told "take her...' Why this iyam
i.e., "this It is explained as below:
Janaka: This and this alone is Seetha,
the unique, exceptional and earmarked one for you... do not confuse yourself by
looking at Urmila, Maandavi and Shrutakiirti they are for your brothers
Rama:
Why she alone is earmarked for me?
Janaka:
Because she is 'Seetha'
Rama:
What, you mean a furrow, or a zillion...
[zillion
is an old word for furrow, not found in dictionaries, but used by poet Hopkins
in his 'The Windhover' ' sheer plod makes plough down zillion /]
Janaka: Yes, everything comes out of
earth... from coal to gold, flora to fauna, rivers to ridges everything.... a
morsel of food comes from a handful of mud in this mortal world.... your being,
becoming and belonging in, are manifest only because of that earth and earth
enables you to live on her without seeking any requital or reciprocation and
earth is the symbol of enduring ,;toleration symbol for mortal truth, and
mortally tolerant womanhood; you people want to know the Unknown in the skies,
but do not wish to know what that is right under your feet... vedaa aham
etam puruSham mahaantam aaditya varNam tamasaH parastaat | if the Supreme
Person beyond darkness is knowable, and sages like Vishvamitra know you and
tell that you are some Super Soul aham vedmi mahaatmaanaam raamam satya
paraakramam - bala 19-14 likewise you shall know iyam siitaa, for
she is somebody to match you... interpreting Veda-s,
Upanishad-s on the importance of the word Iyam
Rama:
Why not every bit of it... you name, it I tell it
Janaka:
How does the fifth mantra of eighth topic in Chaandogya Upanishad reads?
Adi Shankara's commentary: There are three
letters that denote the Absolute sa, ta, yam; and the syllable ii
on sat is for easy pronunciation. The letter sa indicates
immortality and the word ta mortality, and the syllable yam
conditions and bridges both the above ' Ramanuja’s comment: The letter sat
is immortality and the letter ti is mortality and yam conditions
both, hence sattiyam is indicative of Spiritedness and non-spiritedness
' Madhvaacaarya says: sat, delivered immortal souls; ti
yet to be delivered bounded souls; yam both the delivered and bounded
souls.
Janaka: Seetha is that yam the
conjunctive, conditioner, bridge between the mortal and immortal, setu - eSa
setu iti vidharaNa the presiding deity of chetana achetana dynamic,
static beings. Oh, Rama, it is said in Vishnu Puraana that Seetha is your look-alike,
minus your sky-blue complexion, raaghavatve bhavet siitaa... It is said
in yet another scripture, yatha mayaa jagat vyaaptam - sva ruupeNa
svabhaavataH | tayaa vyaaptam idam vishvam niyantrii ca tathaa iishvarii ||
'as to how I am all pervading, likewise She, Goddess Lakshmi, is all pervading
and the controller of the universe ' and if you want to establish yourself as
the protector of this world, you have to take this and this Seetha alone, as
she is the cause for the desired effect of yours and, she is from Mother Earth ratna
garbha and you are a sapphire boy from a mother, and a sapphire shines only
if it is studded in earth-given gold anargham api maaNikyam hema aashrayam
apekshate otherwise you, your incarnation, your epic, your mission, why one
or two, everything concerning you will be futile, and you have to return to
your milky abode empty handed, and here on earth, every house breeds one or
more Ravana-s
Rama:
How am I to conclude 'this' as 'that...' I mean Goddess Lakshmi
Janaka: Certain aspects are to be
inferred because they are un-manifest. Fire on the mountain is un-manifest but
smoke is manifest, hence fire is inferred. So also, ayam iishvarii is
manifest as iyam this girl... from siitaa furrow, zillion, a
narrow trench in ground made by ploughshare... as a small seed manifests into a
gigantic banyan tree, and from this the nature of her non-fetal birth, it is to
be inferred likewise, and only because of it she is someone above mortals.
Because you have come as a mortal she has to take birth as a mortal, as an
inseparable entity of yours!
Rama:
Then why can't she fall from sky or from other planet?
Janaka: She cannot. Your connection
with this earth is age-old and you love it. Because you love earth, she has to
emerge from earth, a lovely act for you.
Rama:
Then why mama sutaa... she can be fostered in any orphanage
Janaka: Not so. An auspicious thing or
being requires a sanctum sanctorum... Mithila is one such... and Videha-s are
not just kings of this part of land, but they are priests of pious or holy
things like the bow of Shiva. You know the naming of vi deha... it is
not 'without bodies...' but transcending bodily affairs Thus she chose this as
her background and as she presented herself to me as baby girl, I have to look
upon her as mama sutaa 'my daughter ' And many, many kings sought her
hand in marriage, but I refused and they warred with me, whereby I had to call
for the forces of gods to counterattack the enemy forces; perhaps, you might
not have heard that humans can summon gods; thus gods are at my disposal; a
prayer of mine brings them here, either for a war or for a ritual. So, do not
take me or my daughter Seetha, iyam siitaa mama sutaa as some ignoramus
and insignificant dullards
Rama:
Then why you want me to take back, as though she belonged to me for eons, but
lost in a journey
Janaka: Yes, she is yours from ages
unknown; I cannot donate her in kanyaa daana 'bestowal of bride '
because your marriage is eternal. But you two have arrived here in human forms,
so conduct yourselves in conformity with human customs.... that is why I tell pratiicCha
enaam ' take her back, wishfully ' for that saying of mine get no anger on
me; bhadram te 'let safeness betide' you; by this act of yours paaNim
gR^ihNiSva paaNinaa ' you take her palm into your palm ' that which is
customary in human paaNi grahaNa
mahotsava 'wedding ceremony '; by the way, you always keep your consort
in your heart hR^idaya kamala do not do such things as long as you are
on earth for your incarnation will be disclosed.... just take her hand and let
not this heavenly secret be leaked out... lest Ravana may come to know that you
are not human and it will be impossible for you to eliminate that evil, thereby
as he can be exterminated only by humans by the boon granted by Pitamaha.
Likewise,
let us, the readers of rAmAtyaNa, keep this info about Rama un-disclosed to
Ravana, if any of us meet Ravana by chance....
And
we now proceed to the human level import of this verse.
Janaka: 'iyam "this
girl" who has ---
mugdhamanoharamanoj~namohanaatmakasukumaarasoundaryalaavaNyaadau--- a beauty par
excellence [and par problematic beauty as well, for Ravana alone has got more
words to extol her beauty, as in Ch. 46 Aranya]
Or,
so, iyam "this one" is about whom you have heard from day one
in the hermitage of Siddha, i.e., when you started towards Mithila;
Or, hence, iyam "this one
alone" is that girl who is on your psyche from the minute you broke that
Shiva's bow, and whom you are envisioning praasaade praade ca pathi pathi ca
saa pR^iShTataH saa purataH 'on verandas of multistoried buildings and in
window ledges, on this street and that street, before you, behind you ' during
these days of your stay in Mithila....
Rama:
No, No, No, you are wrong... I did not aim at any girl when aiming to lift that
old bow... sorry for your unilateral conclusion...
Janaka: No, my dear boy, the condition
I stipulated before your touching that bow is bilateral... I clearly said that
my daughter belongs to one who can lift that bow... you were quick enough to
grab the girl, rather than the bow... and in that hastiness you even broke that
bow... had you declined the girl, you should have declined to lift the bow,
also... so, iyam siita was the only intention of yours when lifting that
bow...
Rama; Maybe. But we want high-born, high-bred girls --- not fatherless,
motherless, birth-less orphans
Janaka: You seem to be a doubting
Thomas... that's why I said mama sutaa 'my daughter ' when it is said mahataa
tapasaa raama... 'by high degree ascetic Dasharatha obtained Rama.. What
does it mean? So also, I too obtained and fostered this girl with much better ascetics’
[than your father], and even protected her from warring factions [only to give
back to you ]; by the way, the environ of Mithila itself is of utmost sanctity
and piety... if we are to be lowly subjects, why your guru Vishvamitra brought
you here, that too by foot don't think that you are taking this girl for your
personal enjoyment, but it is for a calculated purpose... this girl meets that
purpose and her wifehood, as well.... hence I said saha dharma carii tava
' she will be in toe with your duties'
Or,
tava dharma saha carii ' whatever is your duty that duty become hers too
'..
Rama:
Somehow there appears some cacoethes confusion from you, from all the sages,
from my father and mothers, even
Janaka: Nothing of that sort is
there... if you wish heartily then only you take her... I have not said siitaam
dadaami 'I am donating Seetha ' but I said pratiicCha enaam 'take
her, take her back ' or else, she will exit as she came and unfulfilled will be
your mission... it is up to you to decide.... no compulsion whatsoever...
Rama: Then, let her take hold of my
arrow and walk with me round the Altar of Fire, because, for Kshatriya-s that
is the custom...
Janaka: I know, I know, but this marriage does not fit into any of the
eight kinds of marriage prescribed for humans... hence I carefully said paaNim
gR^ihNiiSva paaNinaa' take her palm into your palm'
The types of ancient marriages as laid
down by scriptures are eight kinds. 1] braahmya: inviting a celibate
scholar after completion of his Vedic studies, and offering a bride with due
ceremony; 2] daiva: offering a bride to a ritwij when he is conducting a
Vedic-ritual; 3] aarSa: giving the bride after donating a cow and ox for
the success of Vedic-ritual; 4] praajaapatya: offering a bride without
seeking anything from the bridegroom, to follow the course of dharma; 5] asura:
giving ample money to bride's party or to bride and marrying her at costs; 6] gandharva:
man and woman falling in love and marrying on their own, just out of lust and
bodily pleasures; 7] raakshasa: if a bride or bride's part do not agree,
by maltreating, torturing and terrorizing them, and thereby seizing the bride;
8] paishaacika: while the girl is asleep, or making her drunk, or
unconscious and then molesting her, by which she becomes a 'can't but' bride -
a worst kind of marriage.
eteShu aShTasu vivaaheShu ayam vivaaho
na ko api bhavitum arhati - tat ukta lakShaNa a bhaavaat | tathaa hi - na
taavat braahmyaH iti - aahuuya daana a bhaavaat | na api daivaH - kShatriyasya
aartivijya a sambhavat | na aarSha - kanyaa pitro go mithuna go daana a
bhaavaat | na api praajaapatyaH - viirya shulka iti kathanaat | na api aasuraH
- kanyaa pituH dravya daana a bhaavaat | na api gaandharvaH paraspara
anuraageNa samsarga a bhaavaat | na api raakShasaH - chedan hanana aadinaa
prasahya kanya haraNa a bhaavaat | na api paishaaciH - sva apapramaada anyatam
avasthaa a yuktayaaH | tasmaat katamo ayam vivaaha iti cet - saha dharma carii
tava - iti uktyaa praajaapatya eva vivaahaH - dk
And when none of the eight is
unsuitable for Seetha's wedding it is
brought under the fourth praajaapatya- because saha dharmam
carati iti praajaapatya - aashvalaayana | samyoga mantraH praajaapatye saha
dharmam caryataam - gautama | saha dharmama carataam iti praajaapatyam -
bodhaayana | But here something is sought from the bridegroom, in the name
of lifting the bow. But that is negated saying the 'seeking' is the seeking of
material assets, not valor or bravery. It is namesake, and even the
nomenclature that Seetha is the bounty for valor viirya shulkais a
namesake; kShatriyeShu viirya vara eva shreShTatvaat taadR^ishaya kanyaam
pradaatum viirya parishodhanam kR^itam iti shulka iti kathanaat shulka shabda
aupacaarikaH | dk Hence this
marriage is for implementation of righteousness and it is treated as
extramundane and celebrated every year.
Rama:
This marriage does not fit into any category! Then why this marriage at all!
Janaka: To be in tune with this world's
tradition... however, this marriage technically comes under the category of praajaa
patya
Rama: So, you adjusted the rule
books... then why me, let her take my hand...
Janaka: The enjoyer has to grab the
object of enjoyment, not vice versa... take her now and bhadram te and
'be best '
=========
Next, Janaka is asking the bridegroom
like a poor Indian father to take a poor and motherless bride Seetha.
Janaka: iyam - 'this' girl is a
simple match to you who broke the bow of Shiva;
siitaa'
born in furrow' a motherless girl, hence, kindly be merciful towards her;
mama sutaa
' my daughter ' rather, a poor fellow's daughter; where I have always been
engaged in rituals and ceremonies, thereby I may not have brought her up
properly, and thereby if she does talk rashly or behave oddly, like an ill-bred
girl, kindly tolerate and correct her;
saha dhrma carii iva
where iva is ' like ' just take her like your 'custom-bound consort' and
let her be useful in ceremonies and rituals, though not for pleasure trips and
excursions';
pratiicCha enaam
'take her ' where the bridegrooms usually woo, court and date girls, send many
messages to her parents asking for that girl in marriage; but, this girl being
an uncommon one, I am begging you to take her;
paaNim gR^ihNiiSva paaNinaa
you take her hand as she is hesitating to take your hand, for your hand is
strong enough to break an unbreakable bow, she is fearing to take your hand,
lest her arm too will be broken;
bhadram
te
'be blessed' when you honor our appeal
--o)0(o--
And
there are many, many more shades of meanings derived from this verse, but all
culminate to say - 'you two are made for each other'
पतिव्रता महभागा
छाय इव अनुगता
सदा || १-७३-२७
|| इति उक्त्वा प्राक्षिपत् राजा मंत्र पूतम्
जलम् तदा |
Pativrataa
Mahaabhaaga chaaya ivaanugataa sadaa | iti nuktvaa praakshipaata raajaa
mantra pootam jalam tadaa ||c
"She
who is prosperous and husband-devout, will always be abiding you like your own
shadow..." So saying that king Janaka
then poured forth water into the palms of Rama, which is sanctified with
hymns. [1-73-27b, 28a]
Pouring water at the time of donation
into the receiver’s hand symbolizes the free flowing will of the donor. The
'shadow' expresses nitya sambandhatva 'ever related entity...' Or, a
trace of His liilaa vibhuuti, maaya. Though they are living separately
so far, that farness is now washed off by this holy water.
साधु साधु
इति देवानाम् ऋषीणाम् वदताम् तदा || १-७३-२८||
देव दुंदुभि निर्घोषः पुष्प वर्षम् महान्
अभूत् |
saadhu saadhu iti devaanaam risheenaam vadataam tadaa | deva dundubhih nirghoshah pushpa
varsham mahaan abhoot ||
Then there occurred great
flower-showers from firmament, while sages and gods staying in firmament have
exclaimed, "nice... fine..." to the drumbeats of heavenly drums.
[1-3-28b, 29a]
What happened to these gods when boy
Rama eliminated Tataka and others? Are they any lesser feats than this
marriage? And why this drumming and showering flowers and blessings, when it is
'just' a human's marriage? Now the cause for the effect is cojoined to Rama to
effectuate their plea to Brahma. If the entire arsenal given by Vishvamitra is
set-aside for a moment, the 'present' now presented by Janaka is the ultimate
weapon for the use against Ravana. aprameyam
hi tat tejo yasya saa janaka aatmajaa 'unlimited is the energy, to whom
Janaka's daughter belongs...' Rama is the instrumental cause in eliminating
Ravana, whereas Seetha is the efficient cause for it. Lanka is ruined by
Seetha, through Hanuman with the help of Fire-god, but not by Rama, or all of
the monkeys put together. And Rama eliminates the half-dead Ravana. There are
some more flower-showers and drumbeats and dances, later.
एवम् दत्त्वा सुताम् सीताम् मंत्र
उदक पुरस्कृताम् || १-७३-२९
|| अब्रवीत् जनको
राजा हर्षेण अभिपरिप्लुत |
Yevam datvaa sutaam
seetaam mantra nudaka puraskritaam |
abraveet janako raajaa harshena abhiparipluta ||
On handing over his
daughter Seetha who is duly sanctified with sanctified waters, King Janaka is
completely overwhelmed with exhilaration for the successful performance of his
bit as a father and he said this. [1-73-29b, 30a]
लक्ष्मण आगच्छ
भद्रम् ते ऊर्मिलाम् उद्यताम् मया
|| १-७३-३||
प्रतीच्छ पाणिम्
गृह्णीष्व मा
भूत् कालस्य पर्ययः
Lakshmana aagaccha bhadram tae
oormilaam udyataam mayaa | oprateeccha paanim grihneeshva maa bhoota
kaalasya paryayah ||
"Come on,
Lakshmana, safe betides you... say yes to Urmila, the one who is decided by me
to be given to you... take her palm into yours... lapse not the time...
[1-73-30b, 31a]
When Bharata is the elder of Lakshmana,
how Lakshmana is called now... is a lingering doubt. That rule 'the elder
brother's marriage is first...' does not apply if the brothers are from
co-wives: pitR^ivya putre saapatne para naariiShu teShu vaa | vivaaha daana
yajnaadau parivedo na duuShaNam || 'the elderliness among the sons of
father's brothers or mothers co-wives, or other sons from other wives, do not
count in their marriages, donation ceremonies, of Vedic-rituals... an younger
one can be called first on such occasions...'
tam
yevam uktvaa janako bharatam ch abhyabhaashata 1 grihaana paanim maandvyaah
paaninaa raghunandana||
Janaka having said to Lakshmana that
way, he also addressed Bharata, "Oh, Bharata, the delight of Raghu-s, take
Maandavi's palm into your palm... [1-73-31b-32a]
शत्रुघ्नम् च
अपि धर्माअत्मा अब्रवीत् मिथिलेश्वरः || १-७३-३२
|| श्रुतकीर्तेः महाबाहो पाणिम् गृह्णीष्व पाणिना
|
satrughnam
cha api dharma aatmaa abraveet mithilesvarah
| srutakeertih mahaabaaho paanim grihneeshva paaninaa ||
That honorable king of Mithila even
said to Shatrughna, "oh, dexterous Shatrughna, take the palm of
Shrutakiirti into yours... [1-73-32b, 33a]
सर्वे भवन्तः
सौंयाः च सर्वे
सुचरित व्रताः || १-७३-३३
|| पत्नीभिः सन्तु
काकुत्स्था मा
भूत् कालस्य पर्ययः
sarve bhavantah
saumyaah cha sarve sucharita vrataah |
patneebhih santu kaakusthaa maa bhoot
kaalasya poaryayah ||
"Oh,
Rama, Lakshmana, Bharata, Shatrughna ... you all are tender-hearted,
well-behaved and well-intentioned brothers from Kakutstha lineage... without
lapse of time take up other
ceremonies..." So said Janaka to bridegrooms. [1-73-33b, 34a]
janakasya
vachasrutvaa paanin paanibhih asprisan | chatvaarah tae chatasrunaam
vasishtasya mate sthitaah |
All the four bridegrooms are palm-in-palmed
with all the four brides, paying heed to Janaka's words, and abiding in Vashishta's orchestration of Vedic hymns
and procedures. [1-73-34b, 35a]
The word 'palm-in-palmed' may look odd but
it is in fashion with the verb 'arm-in-armed' invented by poet Roger McGhou.
अग्निम् प्रदक्षिणम् कृत्वा वेदिम् राजानम् एव च || १-७३-३५
||
ऋषीन् चैव महात्मानः सह भार्या रघु
उद्वहाः | यथा
उक्तेन तथा चक्रुः
विवाहम् विधि
पूर्वकम् || १-७३-३६
Agnim pradakshinam kritvaa vedim
raajaanam eva cha | risheen chaiva mahaatmaanah saha bhaaryaa raghu udvahaah |
yathaa uktena tathaa chakruh vivaaham vidhipoorvakam
On
performing circumambulations along with
their wives around the Ritual-fire, and around the Altar of Fire, and that
way, around king Janaka, the awarder of wives, and around sages as well for
they conducted the marriages well, those great-souled bridegrooms that have
emerged from Raghu's dynasty on performing further
deeds of ritual consistent with custom as directed by Vashishta, they are
all wed. [1-73-35b, 36]
Firstly Vashishta enkindled the holy
fire and offered oblations in it for the wellbeing of Rama and his brothers,
say the bridegrooms. Next, another round of enkindling of holy fire took place
in which Rama and brothers have offered marriage time oblations. After
accepting the palms of brides, they made circumambulations, and then each
couple established its own ritual fire and offered oblations into it. Then each
couple had oblations of rice-flakes
into the fire (Lajja homa), and again performed circumambulations to that Ritual-fire, respectively. Thus, the
marriage is not a handshake like one-minute affair, as they all shall be before
fire, daylong.
पुष्पवृष्टिर्महत्यासीदन्तरिक्षात्सुभास्वरा | दिव्यदुन्दुभिनिर्घोषैर्गीतवादित्रनिःस्वनैः || - यद्वा -
पुष्प वृष्टिः महति आसीत् अंतरिक्षात् सु भास्वरा | दिव्य दुन्दुभि निर्घोषैः गीत वादित्र निःस्वनैः || १-७३-३७ ||
ननृतुः च अप्सरः संघा गन्धर्वाः च जगुः कलम् | विवाहे रघु मुख्यानाम् तद् अद्भुतम् अदृश्यत || १-७३-३८ ||
पुष्प वृष्टिः महति आसीत् अंतरिक्षात् सु भास्वरा | दिव्य दुन्दुभि निर्घोषैः गीत वादित्र निःस्वनैः || १-७३-३७ ||
ननृतुः च अप्सरः संघा गन्धर्वाः च जगुः कलम् | विवाहे रघु मुख्यानाम् तद् अद्भुतम् अदृश्यत || १-७३-३८ ||
pushpavrishtir-mahatyaaseed-antarikshatsu-bhaasvaraa
| divya--dundubhir-nirghoshair-geetavaaditra-nisvanaih | yadvaa-pushpavrishtih
mahati aaseet antarikshaat tu bhaasvaraa| divya dundubhi nirghoshaih geeta
vaaditra nihsvanaih | nanrituh cha apsarah sangha gandharvaah cha jaguh
kalam vivaahe Raghu mukhyaanaam tad adbhutam adrisyata ||
There occurred rich and highly dazzling
flower showers from firmament, and that ambience is filled with the drumbeats
of divine drums and with vocal and instrumental music, and promenades of
apsara-s danced, and even the gandharva-s sang tunefully, and because it is the
marriage of celebrated bridegrooms from Raghu's dynasty, such a charming
spectacle is envisioned.. [1-73-37, 38]
eedrise vartammane tu
toorya udghrishta ninaadate | trih agnim parikramya oohuh bhaarya mahaujasah ||
In this kind of on-going harmonious
music of vocal, instrumental and that of dancers, those great resplendent
brothers married their wives on circum- ambulating
the Ritual-fire fire thrice. [1-73-39]
Atha upakaaryaaya jagmuhu tae sa daaraa raghunandannaah | raajaa api
anuyaayau pasyan sa rishi sanghah sa bhaandhavah ||
Then those descendants of Raghu went to their visiting-palace
with their wives, followed by king Dasharatha along with the assemblages of sages,
kinfolks, queens and wives included, and Dasharatha feasted his eyes on sons
and daughter-in-laws. [1-73-40]
इति वाल्मीकि रामायणे आदि काव्ये बाल काण्डे त्रि सप्ततितमः सर्गः
Iti vaalmiki raamaayane aadi
kaavye baalakande trisaptatamih sargah |
Thus,
this is the 73rd chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem
of India.
--Suitably
edited by N.R.Srinivasan for a discourse.