Bala Kanda, Sarga 73

Meaning

On that very day when in fact Emperor Daśaratha performed the grand Samāvartana ceremony, the valiant Yudhājit, the son of the ruler of the Kekeya kingdom and Bharata’s own maternal uncle, duly arrived at Mithilā. Seeing the Emperor and inquiring after his welfare, he submitted to him as follows: (1-2)

Meaning

“My father, the soverign ruler of the Kekeya territory, has out of affection inquired after your welfare and added that all is well at present with those whose well-being you desire. (3)

Meaning

“The king, my father, is eager to see Bharata, my sister’s son, O king of kings ! For this purpose I went straight to Ayodhyā, O scion of Raghu ! (4)

Meaning

“When, however, O king, I heard at Ayodhyā of your sons, Bharata and Śatrughna, having proceeded with you direct to Mithilā for the wedding of Śrī Rāma, I drove in haste to this place, eager to see my sister’s son.” Seeing his beloved guest Yudhājit, deserving of all honour, arrived in his presence, King Daśaratha forthwith entertained him with utmost attentions. Then, having spent that night with his high-souled sons, he got up again in the morning; and, having finished his duties for the morning, the king (who had realized the truth) forthwith reached the pavilion erected for the wedding, placing the sages at the head. (5—8)

Meaning

Placing ahead sage Vasiṣṭha and other eminent sages too, and accompanied by all his three brothers, adorned with every ornament, Śrī Rāma, who was himself dressed in a festive attire appropriate to the occasion of wedding, also arrived at the hour known (in astronomical works) by the name of Vijaya (so-called because it is calculated to bring success to an enterprise undertaken during that hour), propitious for a wedding. Arriving there, the holy Vasiṣṭha spoke to Janaka (born in the line of the Videhas) as follows : (9-10)

Meaning

“Alongwith his sons, dressed in festive attires, appropriate to the occasion of wedding, O king, Emperor Daśaratha, a jewel among the foremost of men, awaits the pleasure of the donor; for all gifts take place only with the co-operation of the donor and the donee. Therefore, performing the noble rites pertaining to the wedding, discharge your sacred obligation (of redeeming the word given by you to king Daśaratha).” (11-12)

Meaning

Requested thus by the high-souled Vasiṣṭha, the highly glorious Janaka, who was extremely noble and possessed the highest knowledge of what is right, replied as follows : (13)

Meaning

“Who stands at the door to guard my entrance and whose permission does the Emperor keenly await? What scruple should there be in entering one’s own house? This kingdom is as much yours as mine. (14)

Meaning

“Having gone through all auspicious rites connected with the wedding, my daughters, O jewel among sages, have already arrived at the foot of the sacrificial altar, looking like so many blazing flames of fire. (15)

Meaning

“Firmly seated on this altar, I am just waiting for you. Hence let everything connected with the wedding be performed without any let or hindrance. What for is the ceremony actually being delayed?” (16)

Meaning

Hearing the aforesaid reply given by Janaka, Daśaratha forthwith took his sons as also all the hosts of sages into the pavilion erected for the wedding. (17)

Meaning

Thereupon Janaka, the ruler of the Videha kingdom, submitted as follows to Vasiṣṭha : “Alongwith the other sages, O pious seer, conduct the nuptial ceremony of Śrī Rāma, the delight of the world, my lord !” Saying “Amen !” to Janaka, and placing Viśwāmitra and the pious Śatānanda ahead, the holy sage Vasiṣṭha, who was a great ascetic, prepared a sacrificial altar at the centre of the pavilion according to the scriptural ordinance, and decorated the said altar on all sides with sandal-paste and flowers. He then provided it with plates of gold and jars of variegated colours containing sprouts as well as with shallow earthenware cups (also) full of sprouts, vessels for incense containing incense, conches serving the purpose of vessels, Sruks (large wooden ladles used for pouring ghee on a sacrificial fire and properly made of Palāśa or Khadira wood about as long as an arm, with a receptacle at the end of the size of a hand) and Sruvās (smaller wooden ladles used for pouring ghee into the Sruk), vessels brimful with water to be offered to a deity for washing the hands etc., with, as well as with vessels full of parched grains of paddy and smaller vessels as also with grains of unbroken rice dyed with the powder of dried turmeric root. Again, bestrewing the altar with blades of Darbha grass equal in length and placing the fire on it according to the scriptural ordinance while reciting sacred texts, the highly glorious Vasiṣṭha, the foremost of sages, poured oblations into it with due ceremony with the recitation of sacred texts. (18—24)

Meaning

Duly escorting after that Sītā, adorned with all sorts of jewels, and having comfortably seated her before the sacred fire opposite Śrī Rāma, the ornament of Raghu’s race, King Janaka then spoke as follows to Śrī Rāma, the promoter of Kausalyā’s joy : “This Sītā, my daughter, is going to be your helpmate in discharging your sacred obligations. (25-26)

Meaning

“Take her hand in your own and accept her as your own. May good betide you ! She is highly fortunate and will remain exclusively devoted to you (her husband) and will ever follow you as a shadow.” (27)

Meaning

Saying so, king Janaka forthwith transferred to Śrī Rāma’s hand the water in his own hand, consecrated by the recitation of sacred texts, signifying his will to offer the hand of Sītā to Śrī Rāma. At that time was heard the noise of celestial kettledrums and there fell an abundant shower of flowers rained by gods and sages exclaiming “Good ! Well done !” Having thus given away to Śrī Rāma his daughter, Sītā, in the wake of water (held in his palm and) consecrated by the recitation of Mantras (giving expression to his vow of bestowing the princess on Śrī Rāma), King Janaka, filled with rapture, said to Lakṣmaṇa, “Lakṣmaṇa, come along; may good betide you ! Accept Ūrmilā, being given away by me. Take her hand in your own, let there be no loss of time.” Having requested Lakṣmaṇa thus, Janaka spoke to Bharata too as follows : (28—31)

Meaning

“Clasp the hand of Māṇḍavī with your own, O scion of Raghu !” The pious king of Mithilā further said to Śatrughna, “Take in your hand, O mighty-armed prince, the hand of Śrutakīrti. You are all gentle and have all duly observed sacred vows of celibacy etc. (32-33)

Meaning

“Let yourselves be married, O scions of Kakutstha ! Let there be no delay.” Hearing the request of Janaka, all the four princes, who followed the directions of Vasiṣṭha, grasped with their hands the hands of the four princesses. Going clockwise round the sacrificial fire, the altar as well as round Janaka and the sages too, the high-souled princes, the jewels among the Raghus, alongwith their brides thereupon went through the wedding ceremony in accordance with the correct procedure as laid down in our scriptures. (34—36)

Meaning

Accompanied by the loud beating of celestial kettledrums and the melodious sound of vocal and instrumental music, an abundant and most splendid shower of blossoms fell from the heavens. (37)

Meaning

Nay, bevies of celestial nymphs danced and Gandharvas sang in a sweet voice. That was a marvellous phenomenon which was noticed during the wedding of the jewels of Raghu’s race. (38)

Meaning

While such a celestial consonance of sounds prevailed with its echo, those highly glorious princes went round the sacrificial fire thrice and married their respective bride. (39)

Meaning

Accompanied by their consorts, those scions of Raghu then retired to their tents. The Emperor too with the hosts of Ṛṣis and his relations followed suit, beholding with joy the brides and the bridegrooms. (40)