०७३ सीतारामविवाहः

Book I : Bala Kanda - The Youthful Majesties

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 there straight, without any introductions and preliminaries.

स्रोतः: valmikiramayan.net

73. श्रीराम आदि चारों भाइयोंका विवाह

यस्मिंस्तु दिवसे राजा चक्रे गोदानमुत्तमम् ।
तस्मिंस्तु दिवसे वीरो युधाजित् समुपेयिवान् ॥ १ ॥
पुत्रः केकयराजस्य साक्षाद्भरतमातुलः ।
दृष्ट्वा पृष्ट्वा च कुशलं राजानमिदमब्रवीत् ॥ २ ॥

राजा दशरथने जिस दिन अपने पुत्रोंके विवाहके निमित्त उत्तम गोदान किया, उसी दिन भरतके सगे मामा केकयराजकुमार वीर युधाजित् वहाँ आ पहुँचे । उन्होंने महाराजका दर्शन करके कुशल-मंगल पूछा और इस प्रकार कहा— ॥ १-२ ॥

दशरथ राजनु पुत्रर विवाह निमित्त उत्तम गोदान माडिद दिनवे भरतन सोदरमाव केकय राजकुमार वीर युधाजित्तु अल्लिगॆ आगमिसिदनु. अवनु महाराजन दर्शन पडॆदु क्षेम-समाचार केळि, ई प्रकार हेळिदनु.॥1-2॥

पदच्छेदः

1. raajaa = king Dasharatha; yasmin divase uttamam godaanam cakre = on which day made impressive cow donation [or, initiatory rituals] ; tasmin tu divase = on that, but, day; shuuraH yudhaajit samupeyivaan = valiant, Yuddhajit, turned up.

अनुवादः

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]

स्रोतः: valmikiramayan.net

पदच्छेदः

2. kekayaraajasya putraH = Kekaya king’s, son; saakSaat bharatamaatulaH = direct, Bharata’s maternal uncle; that Yutaajit; raajaanam dR^iSTvaa = having seen king Dasharatha; kushalam pR^iSTvaa = having asked wellbeing ; idam abraviit = said this.

अनुवादः

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]

स्रोतः: valmikiramayan.net

केकयाधिपती राजा स्नेहात् कुशलमब्रवीत् ।
येषां कुशलकामोऽसि तेषां सम्प्रत्यनामयम् ॥ ३ ॥
स्वस्रीयं मम राजेन्द्र द्रष्टुकामो महीपतिः ।
तदर्थमुपयातोऽहमयोध्यां रघुनन्दन ॥ ४ ॥

‘रघुनन्दन! केकयदेशके महाराजने बड़े स्नेहके साथ आपका कुशल-समाचार पूछा है और आप भी हमारे यहाँके जिन-जिन लोगोंकी कुशलवार्ता जानना चाहते होंगे, वे सब इस समय स्वस्थ और सानन्द हैं । राजेन्द्र! केकयनरेश मेरे भान्जे भरतको देखना चाहते हैं । अतः इन्हें लेनेके लिये ही मैं अयोध्या आया था ॥

रघुनन्दन! केकयदेशद महाराजरु तुम्बु स्नेहदिन्द निम्मॆल्लर क्षेम-समाचार केळिरुवरु. नम्मल्लियू ऎल्लरू ईग आरोग्य-आनन्ददिन्द इरुवरु. राजेन्द्रने! केकय अरसु नन्न अळिय भरतनन्नु नोडलु बयसुत्तिरुवरु. इवरन्नु करॆदुकॊण्डु होगलु नानु अयोध्यॆगॆ बन्दिद्दॆ.॥3-4॥

पदच्छेदः

3. kekayaadhipatiH raajaa = Kekaya’s ruler, king; snehaat kushalam abraviit = friendlily [affectionately,] asked after wellbeing; yeSaam = whose; kushalakaamaH asi = wellbeing [of all,] you are interested; teSaam = to them; samprati = presently; anaamayam = hale [and healthy.]

अनुवादः

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]

स्रोतः: valmikiramayan.net

पदच्छेदः

4. raghunandana = oh Raghu’s legatee; raajendra = oh best king; mahiipatiH = lord of land [king of Kekaya, my father]; mama svasriiyam = my, sister’s son - my nephew - Kaikeyi’s Bharata; draSTukaamaH = interested to see; tat artham = for, that reason; aham ayodhyaam upayaataH = I am sent to Ayodhya.

अनुवादः

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]

स्रोतः: valmikiramayan.net

श्रुत्वा त्वहमयोध्यायां विवाहार्थं तवात्मजान् ।
मिथिलामुपयातांस्तु त्वया सह महीपते ॥ ५ ॥
त्वरयाभ्युपयातोऽहं द्रष्टुकामः स्वसुः सुतम् ।

‘परंतु पृथ्वीनाथ! अयोध्यामें यह सुनकर कि ‘आपके सभी पुत्र विवाहके लिये आपके साथ मिथिला पधारे हैं, मैं तुरंत यहाँ चला आया; क्योंकि मेरे मनमें अपनी बहिनके बेटेको देखनेकी बड़ी लालसा थी’ ॥ ५ १/२ ॥

आदरॆ पृथिवी पालकरे! निम्म ऎल्ल पुत्रर विवाहक्कागि निम्मॊन्दिगॆ मिथिलॆगॆ बन्दिरुवरु ऎन्दु अयोध्यॆयल्लि केळि, नानु इल्लिगॆ बन्दिरुवॆनु; एकॆन्दरॆ नन्न सहोदरिय मगनन्नु नोडुव आसॆ नन्न मनस्सिनल्लित्तु.॥5½॥

पदच्छेदः

5, 6a. mahiipate = oh lord of land; tava aatmajaan = your, son’s; vivaahaartham = purpose of marriage ; tvayaa saha = along with you; mithilaam upayaataan = went to Mithila; ayodhyaayaam aham shrutvaa tu = I have heard in Ayodhya, on my part; aham draSTukaamaH = I am wishing to see; svasuH sutam = sister’s, son [Bharata]; tvarayaa abhyupayaataH [abhi-upa-yaata] = promptly, travelled here.

अनुवादः

“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]

टिप्पनी

Is this entry of this maternal uncle of Bharata a forced one or does this have any bearing on the flow of epic… is a doubt, though not a question. Further he is saying ‘my sister’s son’ i.e., Bharata alone, instead of ‘all my nephews…’ Whether this episode has a bearing on future events or not, one maama is entered in Indian epics, like this one and * Shakuni maama* in Maha Bharata.

स्रोतः: valmikiramayan.net

अथ राजा दशरथः प्रियातिथिमुपस्थितम् ॥ ६ ॥
दृष्ट्वा परमसत्कारैः पूजनार्हमपूजयत् ।

अथ राजा दशरथः प्रियातिथिमुपस्थितम् ॥
दृष्ट्वा परमसत्कारैः पूजानार्हमपूजयत् ।

अथ राजा दशरथः प्रियातिथिमुपस्थितम् ॥ १-७३-६ दृष्ट्वा परमसत्कारैः पूजार्हं समपूजयत् ।

महाराज दशरथने अपने प्रिय अतिथिको उपस्थित देख बड़े सत्कारके साथ उनकी आवभगत की; क्योंकि वे सम्मान पानेके ही योग्य थे ॥ ६ १/२ ॥

महाराजा दशरथनु तन्न प्रिय अतिथियु बन्दिरुवुदन्नु नोडि, बहळ सत्कारदॊन्दिगॆ अवनन्नु बरमाडिकॊण्डनु; एकॆन्दरॆ अवनु सम्मान पडॆयलु योग्यनागिद्दनु.॥6½॥

पदच्छेदः

6b-7a. atha raajaa dasharathaH = then, king, Dasharatha; priyaatithim upasthitam = adorable guest, who arrived [in his presence]; dR^iSTvaa = on seeing about; puujaarham = he who is merited for adoration

• Yudhaajit; paramasatkaaraiH = with full observances; samapuujayat = well adored

अनुवादः

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 observances. [1-73-6b, 7a]

स्रोतः: valmikiramayan.net

ततस्तामुषितो रात्रिं सह पुत्रैर्महात्मभिः ॥ ७ ॥
प्रभाते पुनरुत्थाय कृत्वा कर्माणि तत्त्ववित् ।
ऋषींस्तदा पुरस्कृत्य यज्ञवाटमुपागमत् ॥ ८ ॥

ततस्तामुषितो रात्रिं सह पुत्रैर्महात्मभिः ॥ प्रभाते पुनरुत्थाय कृत्वा कर्माणि कर्मवित् ।
ऋषींस्तदा पुरस्कृत्य यज्ञवाटमुपागमत् ॥

तदनन्तर अपने महामनस्वी पुत्रोंके साथ वह रात व्यतीत करके वे तत्त्वज्ञ नरेश प्रातःकाल उठे और नित्यकर्म करके ऋषियोंको आगे किये जनककी यज्ञशालामें जा पहुँचे ॥ ७-८ ॥

अनन्तर महात्मराद तम्म पुत्ररॊन्दिगॆ अन्दिन इरुळन्नु कळॆदु, आ तत्वज्ञ नरेशनु प्रातःकालदल्लि ऎद्दु नित्यकर्मगळन्नु पूरैसि ऋषिगळन्नु मुन्दिट्टुकॊण्डु जनकन यज्ञशालॆगॆ आगमिसिदनु.॥7-8॥

पदच्छेदः

7b, 8. tataH = then; mahaaaatmabhiH putraiH saha = along with noble-minded sons; taam raatrim uSitaH = resting on that night; tattvavit = duty-bound one Dasharatha; prabhaate punaH utthaaya = on getting up again in morning ; karmaaNi kR^itvaa = on performing [morning] observances; tadaa R^iSiin puraskR^itya = then, sages, keeping in forefront; yaj~navaaTam upaagamat = arrived at Vedic-ritual hall.

अनुवादः

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]

टिप्पनी

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 nowadays such an invitation includes a small function also, called varapuuja 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.

स्रोतः: valmikiramayan.net

युक्ते मुहूर्ते विजये सर्वाभरणभूषितैः ।
भ्रातृभिः सहितो रामः कृतकौतुकमङ्गलः ॥ ९ ॥
वसिष्ठं पुरतः कृत्वा महर्षीनपरानपि ।
वसिष्ठो भगवानेत्य वैदेहमिदमब्रवीत् ॥ १० ॥

तत्पश्चात् विवाहके योग्य विजय नामक मुहूर्त आनेपर दूल्हेके अनुरूप समस्त वेश-भूषासे अलंकृत हुए भाइयोंके साथ श्रीरामचन्द्रजी भी वहाँ आये । वे विवाहकालोचित मंगलाचार पूर्ण कर चुके थे तथा वसिष्ठ मुनि एवं अन्यान्य महर्षियोंको आगे करके उस मण्डपमें पधारे थे । उस समय भगवान् वसिष्ठने विदेहराज जनकके पास जाकर इस प्रकार कहा— ॥ ९-१० ॥

अनन्तर विवाहद योग्य विजय ऎम्ब मुहूर्त बन्दाग वरनिगॆ योग्यवाद वेष-भूषणगळिन्द अलङ्कृतराद सहोदररॊन्दिगॆ श्रीरामचन्द्रनु अल्लिगॆ बन्दनु. अवरु विवाह कालोचित मङ्गळकरवाद ऎल्ल कार्यगळन्नु पूरैसिकॊण्डिद्दरु हागू वसिष्ठमुनि हागू इतर महर्षिगळन्नु मुन्दिट्टुकॊण्डु विवाह मण्टपक्कॆ आगमिसिद्दरु. आग पूज्यराद वसिष्ठरु विदेह राजन बळिगॆ होगि ई प्रकार हेळिदरु.॥9-10॥

पदच्छेदः

9-10a. yukte vijaye muhuurte = appropriate, opportune hour of Victory; sarvaabharaNabhuuSitaiH = adorned with all jewellery; bhraatR^ibhiH sahitaH = together with brothers; raamaH = Rama; *kR^itakautukamangalaH

• = having performed, auspicious ceremony for marriage-thread [tied to wrist - usually males do it - not mangala suutra] ; vasiSTham = with Vashishta; aparaan api maharSiin = even other eminent-saint; purataH kR^itvaa = keeping, ahead; [upaagamat = reached his father Dasharatha.]

अनुवादः

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 jewellery 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]

टिप्पनी

The ceremony for the marriage thread, the sacred thread of marriage for knotting as a necklace of the bride, mangala- suutra is nowadays mixed up with gauri-puuja, and this gauri-puuja took precedence of that ceremony, because gauri-puuja, took its roots in the auxiliary Ramayana-s, where Seetha is said to have gone to Goddess Parvati’s temple, prior to her marriage, to perform gauri-puuja, 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, where this marriage is occurring in the later part of day, hence this time is to be reckoned as one that acquires some victory later in the epic.

टिप्पनी

Brides are not the lone category of people destined to wear jewellery. But bridegrooms are also asked to wear golden ornaments, at least one, on such occasions. The metal gold is said to contain some effect by which a man or a woman will be benefited, health wise: mR^itaa durluptam madhumat suvarNam dhanam jananam ruNam daarayiSunam… after all gold is gold.

स्रोतः: valmikiramayan.net

राजा दशरथो राजन् कृतकौतुकमङ्गलैः ।
पुत्रैर्नरवरश्रेष्ठो दातारमभिकाङ्क्षते ॥ ११ ॥

‘राजन्! नरेशोंमें श्रेष्ठ महाराज दशरथ अपने पुत्रोंका वैवाहिक सूत्र-बन्धनरूप मंगलाचार सम्पन्न करके उन सबके साथ पधारे हैं और भीतर आनेके लिये दाताके आदेशकी प्रतीक्षा कर रहे हैं ॥ ११ ॥

राजने! दशरथ महाराजनु तन्न पुत्रर वैवाहिक सूत्रबन्धनादि मङ्गलाचारवन्नु नॆरवेरिसि, पुत्ररॊन्दिगॆ आगमिसिरुवनु. ऒळगॆ बरलु दातृनाद निन्न अनुमतियन्नु प्रतीक्षिसुत्तिद्दारॆ.॥11॥

पदच्छेदः

10b, 11. bhagavaan vashiSTHaH = godly, Vashishta; vaideham etya = going to Videha king; idam abraviit = said [to Janaka] said; naravarashreSTha = oh best one among best people; raajan = oh king; raajaa dasharathaH = king, Dasharatha; kR^itakautukamangalaiH = having performed, auspicious ceremony for marriage-thread; putraiH = with such sons; daataaram abhikaankSate = looking forward for donor [of brides].

अनुवादः

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]

स्रोतः: valmikiramayan.net

दातृप्रतिग्रहीतृभ्यां सर्वार्थाः सम्भवन्ति हि ।
स्वधर्मं प्रतिपद्यस्व कृत्वा वैवाह्यमुत्तमम् ॥ १२ ॥

‘क्योंकि दाता और प्रतिग्रहीता (दान ग्रहण करनेवाले) का संयोग होनेपर ही समस्त दान-धर्मोंका सम्पादन सम्भव होता है; अतः आप विवाह-कालोपयोगी शुभ कर्मोंका अनुष्ठान करके उन्हें बुलाइये और कन्यादानरूप स्वधर्मका पालन कीजिये’ ॥ १२ ॥

एकॆन्दरॆ दाता मत्तु प्रतिग्रहिता (कॊडुववनु मत्तु पडॆयुववनु) इवर संयोगवादागले समस्त दान-धर्मगळ सम्पादनॆ सम्भविसुत्तदॆ, आद्दरिन्द नीनु विवाह कालोचित शुभकर्मगळन्नु माडि वरनन्नु ऒळगॆ करॆदु कन्यादानरूपि स्वधर्मवन्नु पालिसु.॥12॥

पदच्छेदः

12. sarvaarthaaH [puruSaarthaaH] = all values of life; daatR^ipratigrahiitR^ibhyaam = beneficiary and benefactors ; sambhavanti hi = will happen, isn’t it; uttamam vaivaahyam kR^itvaa = on making happen best marriage ; svadharmam pratipadyasva = in turn you achieve your devoir.

अनुवादः

“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 actualising this best marriage you too will be doing your best devoir as royal priest… [1-73-12]

टिप्पनी

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.

स्रोतः: valmikiramayan.net

इत्युक्तः परमोदारो वसिष्ठेन महात्मना ।
प्रत्युवाच महातेजा वाक्यं परमधर्मवित् ॥ १३ ॥

महात्मा वसिष्ठके ऐसा कहनेपर परम उदार, परम धर्मज्ञ और महातेजस्वी राजा जनकने इस प्रकार उत्तर दिया— ॥ १३ ॥

महात्म वसिष्ठरु हीगॆ हेळिदाग परम उदार, परम धर्मज्ञ, महा तेजस्वी जनक-राजनु ई प्रकार उत्तरिसिदनु.॥13॥

पदच्छेदः

13. mahaatmanaa vasiSThena iti uktaH = by right honourable, Vashishta, when said in this way; paramodaaraH = unreservedly generous [Janaka]; mahaatejaaH = definitely valiant; paramadharmavit = profound knower of probity

• Janaka; vaakyam pratyuvaaca = replied sentence.

अनुवादः

Janaka is not just a decidedly valiant king but he is the profound knower of probity also, besides being an unreservedly generous king, hence he has already made all arrangements, and when he is spoken in this way by Vashishta that king replied this sentence to that right honourable Vashishta. [1-73-13]

स्रोतः: valmikiramayan.net

कः स्थितः प्रतिहारो मे कस्याज्ञां सम्प्रतीक्षते ।
स्वगृहे को विचारोऽस्ति यथा राज्यमिदं तव ॥ १४ ॥
कृतकौतुकसर्वस्वा वेदिमूलमुपागताः ।
मम कन्या मुनिश्रेष्ठ दीप्ता बह्नेरिवार्चिषः ॥ १५ ॥

कः स्थितः प्रतिहारो मे कस्याज्ञां सम्प्रतीक्ष्यते ।
स्वगृहे को विचारोऽस्ति यथा राज्यमिदं तव ॥ कृतकौतुकसर्वस्वा वेदिमूलमुपागताः ।
मम कन्या मुनिश्रेष्ठ दीप्ता बह्नेरिवार्चिषः ॥

कः स्थितः प्रतिहारो मे कस्याज्ञा संप्रतीक्ष्यते । स्वगृहे को विचारोऽस्ति यथा राज्यमिदं तव ॥ १-७३-१४ कृतकौतुकसर्वस्वा वेदिमूलमुपागताः । मम कन्या मुनिश्रेष्ठ दीप्ता वह्नेरिवार्चिषः ॥ १-७३-१५

‘मुनिश्रेष्ठ! महाराजके लिये मेरे यहाँ कौन-सा पहरेदार खड़ा है । वे किसके आदेशकी प्रतीक्षा करते हैं । अपने घरमें आनेके लिये कैसा सोच-विचार है? यह जैसे मेरा राज्य है, वैसे ही आपका है । मेरी कन्याओंका वैवाहिक सूत्र-बन्धनरूप मंगलकृत्य सम्पन्न हो चुका है । अब वे यज्ञवेदीके पास आकर बैठी हैं और अग्निकी प्रज्वलित शिखाओंके समान प्रकाशित हो रही हैं ॥ १४-१५ ॥

मुनिश्रेष्ठरे! महाराजरिगागि नन्नल्लि याव कावलुगार निन्तिद्दानॆ? अवरु यार आदेशवन्नु प्रतीक्षिसुत्तिद्दारॆ? तन्न मनॆगे बरलु एनु योचनॆ? ई राज्य नन्नदिरुवन्तॆ निम्मदू आगिदॆ. नम्म कन्यॆयर वैवाहिक सूत्रबन्धनरूपी मङ्गलकृत्य नॆरवेरिदॆ. ईग अवरु यज्ञवेदिय बळि बन्दु कुळितिरुवरु मत्तु प्रज्वलित अग्निशिखॆयन्तॆ प्रकाशिसुत्तिद्दारॆ.॥14-15॥

पदच्छेदः

14. me = my; pratihaaraH = against [entry,] preventer [doorman]; kaH sthitaH = who, is there; kasya aaj~naa sampratiikSyate = for whose order, you [all] intently seeing [waiting with bated breath] towards; svagR^ihe = in own house; kaH vicaaraH asti = what, hesitancy, is there; idam raajyam tava yathaa = this kingdom is as good as yours.

अनुवादः

Who is that doorman that prevents 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]

टिप्पनी

These are neither questions nor surprises, but the usual retorts and repartees usually employed during wedding time by both parties, sandhi-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 habits or with its members.

स्रोतः: valmikiramayan.net

पदच्छेदः

15. munishreSTha = oh eminent-saint; mama kanyaa = my, maids; *kR^itakautukasarvasvaa [mangalaa] * = absolutely performing marriage-thread [auspicious ceremony]; diiptaa vahneH arciSaH iva = as with jets of flame of fire; vedimuulam = at the base of Altar of Ritual-fire; upaagataaH = arrived near - they are already at the Fire-Altar.

अनुवादः

Oh, eminent-saint Vashishta, on absolutely performing the auspicious ceremony for the marriage-thread, and thereby tying thread-band at wrists 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]

स्रोतः: valmikiramayan.net

सद्योऽहं त्वत्प्रतीक्षोऽस्मि वेद्यामस्यां प्रतिष्ठितः ।
अविघ्नं क्रियतां सर्वं किमर्थं हि विलम्ब्यते ॥ १६ ॥

सद्योऽहं त्वत्प्रतीक्षोऽस्मि वेद्यामस्यां प्रतिष्ठितः । अविघ्नं कुरुतां राजा किमर्थं हि विलम्ब्यते ॥ १-७३-१६

‘इस समय तो मैं आपकी ही प्रतीक्षामें वेदीपर बैठा हूँ । आप निर्विघ्नतापूर्वक सब कार्य पूर्ण कीजिये । विलम्ब किसलिये करते हैं?’ ॥ १६ ॥

ईगलादरो नानू निम्म प्रतीक्षॆयल्ले वेदियल्लि कुळितिरुवॆनु. नीवु निर्विघ्नवागि ऎल्ल कार्यवन्नु पूर्णगॊळिसिरि. एकॆ विळम्बिसुत्तिरुविरि.॥16॥

पदच्छेदः

16. sadyaH [sajjaH] = already [ready]; aham = I am; asyaam vedyaam pratiShitaH = remaining in this Altar; tvat pratiikSaH asmi = I am waiting for you; avighnam kurutaam = let him do [everything] without deterrents of time - let this marriage be performed without the impediments owing to bad times of the day

• varjatithi; raajaa kimartham vilambyate hi = for what reason king is dawdling, indeed.

अनुवादः

“I am already ready and awaiting for you remaining 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]

टिप्पनी

And Vashishta reported this to Dasharatha, and Dasharatha and his coterie then started a wedding-walk, which usually will be dillydallying, inching and poking along, very leisurely. Even today this custom, not custom exactly, the habit of ‘wedding-walks’ is there and a baraat ‘pageant of bridegroom’s party’ covers two furlong distance in two hours, or even more, keeping the bride’s party on tenterhooks.

स्रोतः: valmikiramayan.net

तद् वाक्यं जनकेनोक्तं श्रुत्वा दशरथस्तदा ।
प्रवेशयामास सुतान् सर्वानृषिगणानपि ॥ १७ ॥

वसिष्ठजीके मुखसे राजा जनककी कही हुई बात सुनकर महाराज दशरथ उस समय अपने पुत्रों और सम्पूर्ण महर्षियोंको महलके भीतर ले आये ॥ १७ ॥

जनकनु हेळिद मातन्नु वसिष्ठरिन्द केळिद महाराजा दशरथनु आग तन्न पुत्ररु हागू समस्त महर्षिगळॊन्दिगॆ ऒळगॆ प्रवेशिसिदनु.॥17॥

पदच्छेदः

17. tadaa = then; dasharathaH = Dasharatha; janakena uktam tat vaakyam shrutvaa = on hearing that sentence said by Janaka; sutaan = sons; sarvaan R^iSigaNaan api = all of the assemblages of sages, even; praveshayaamaasa = started to enter - the marriage hall.

अनुवादः

On hearing that sentence of Janaka, then Dasharatha started towards marriage hall, and then he started to enter his sons one by one, four in all, into marriage hall along with all of the assemblages of sages. [1-73-17]

स्रोतः: valmikiramayan.net

ततो राजा विदेहानां वसिष्ठमिदमब्रवीत् ।
कारयस्व ऋषे सर्वामृषिभिः सह धार्मिक ॥ १८ ॥
रामस्य लोकरामस्य क्रियां वैवाहिकीं प्रभो ।

ततो राजा विदेहानां वशिष्ठमिदमब्रवीत् । कारयस्व ऋषे सर्वानृषिभिः सह धार्मिक ॥ १-७३-१८ रामस्य लोकरामस्य क्रियां वैवाहिकीं प्रभो ।

तदनन्तर विदेहराजने वसिष्ठजीसे इस प्रकार कहा—‘धर्मात्मा महर्षे! प्रभो! आप ऋषियोंको साथ लेकर लोकाभिराम श्रीरामके विवाहकी सम्पूर्ण क्रिया कराइये’ ॥ १८ १/२ ॥

अनन्तर विदेहराजनु वसिष्ठरल्लि हीगॆ हेळिदनु - धर्मात्मा महर्षिगळे! स्वामि! नीवु ऋषिगळॊन्दिगॆ लोकाभिराम श्रीरामन विवाहद ऎल्ल कार्यगळन्नु माडिसिरि.॥18½॥

पदच्छेदः

18, 19a. tataH = then; videhaanaam raajaa = king of Videha bloodline [Janaka]; vashiSTham = to Vashishta; idam abraviit = said this way; dhaarmika = oh knower of punctilios; R^iSe = oh Brahma-sage; prabho = oh masterly sage; R^iSibhiH saha = along with sages; lokaraamasya = rejoicer of world; raamasya = Rama’s; vaivaahikiim kriyaam = marriage oriented, works; sarvaan kaarayasva = make all happen.

अनुवादः

Then that king from Videha bloodline, Janaka, said in this way to Vashishta, “Oh, the knower of punctilios, oh, Brahma-sage, oh, masterly sage, along with other sages you make happen all of the marriage ceremonies of Rama, the rejoicer of the world…” Thus Janaka spoke to Vashishta. [1-73-18, 19a]

स्रोतः: valmikiramayan.net

तथेत्युक्त्वा तु जनकं वसिष्ठो भगवानृषिः ॥ १९ ॥
विश्वामित्रं पुरस्कृत्य शतानन्दं च धार्मिकम् ।
प्रपामध्ये तु विधिवद् वेदिं कृत्वा महातपाः ॥ २० ॥
अलञ्चकार तां वेदिं गन्धपुष्पैः समन्ततः ।
सुवर्णपालिकाभिश्च चित्रकुम्भैश्च साङ्कुरैः ॥ २१ ॥
अङ्कुराढ्यैः शरावैश्च धूपपात्रैः सधूपकैः ।
शङ्खपात्रैः स्रुवैः स्रग्भिः पात्रैरर्घ्यादिपूजितैः ॥ २२ ॥
लाजपूर्णैश्च पात्रीभिरक्षतैरपि संस्कृतैः ।
दर्भैः समैः समास्तीर्य विधिवन्मन्त्रपूर्वकम् ॥ २३ ॥
अग्निमाधाय तं वेद्यां विधिमन्त्रपुरस्कृतम् ।
जुहावाग्नौ महातेजा वसिष्ठो मुनिपुङ्गवः ॥ २४ ॥

तथेत्युक्त्वातु जनकं वसिष्ठो भगवानृषिः ॥ विश्वामित्रं पुरस्कृत्य शतानन्दं च धार्मिकम् ।
प्रपामध्ये तु विधिवद्वेदिं कृत्वा महातपाः ॥ अलञ्चकार तां वेदिं गन्धपुष्पैः समन्ततः ।
सुपर्णपालिकाभिश्च चित्रकुम्भैश्च साङ्कुरैः ॥ अङ्कुराढ्यैः शरावैश्च धूपपात्रैः सधूपकैः ।
शङ्खपात्रैः स्रुवैः स्रग्भिःपात्रैरर्घ्यादिपूजितैः ॥ लाजपूर्णैश्च पात्रीभिरक्षतैरपि संस्कृतैः ।
दर्भैः समैः समास्तीर्य विधिवन्मन्त्रपूर्वकम् ॥ अग्नि माधाय तं वेद्यां विधिमन्त्रपुरस्कृतम् ।
जुहावाग्नौ महातेजा वसिष्ठॊमुनिपुङ्गवः ॥

तथेत्युक्त्वा तु जनकं वशिष्ठो भगवानृषिः ॥ १-७३-१९ विश्वामित्रं पुरस्कृत्य शतानंदं च धार्मिकम् । प्रपामध्ये तु विधिवद्वेदीं कृत्वा महातपाः ॥ १-७३-२० अलञ्चकार तां वेदीं गन्धपुष्पैः समंततः । सुवर्णपालिकाभिश्च चित्रकुम्भैश्च साङ्कुरैः ॥ १-७३-२१ अंकुराढ्यैः शरावैश्च धूपपात्रैः सधूपकैः । शंखपात्रैः श्रुवैः स्रुग्भिः पात्रैरर्घ्यादिपूजितैः ॥ १-७३-२२ लाजपूर्णैश्च पात्रीभिरक्षितैरपि संस्कृतैः । दर्भैः समैः समास्तीर्य विधिवन्मंत्रपूर्वकम् ॥ १-७३-२३ अग्निमाधाय तं वेद्यां विधिमंत्रपुरस्कृतम् । जुहावाग्नौ महातेजा वशिष्ठो मुनिपुंगव ॥ १-७३-२४

तब जनकजीसे ‘बहुत अच्छा’ कहकर महातपस्वी भगवान् वसिष्ठ मुनिने विश्वामित्र और धर्मात्मा शतानन्दजीको आगे करके विवाह-मण्डपके मध्यभागमें विधिपूर्वक वेदी बनायी और गन्ध तथा फूलोंके द्वारा उसे चारों ओरसे सुन्दर रूपमें सजाया । साथ ही बहुत-सी सुवर्ण-पालिकाएँ, यवके अंकुरोंसे युक्त चित्रितकलश, अंकुर जमाये हुए सकोरे, धूपयुक्त धूपपात्र, शङ्खपात्र, स्रुवा, स्रुक्, अर्घ्य आदि पूजनपात्र, लावा (खीलों) से भरे हुए पात्र तथा धोये हुए अक्षत आदि समस्त सामग्रियोंको भी यथास्थान रख दिया । तत्पश्चात् महातेजस्वी मुनिवर वसिष्ठजीने बराबर-बराबर कुशोंको वेदीके चारों ओर बिछाकर मन्त्रोच्चारण करते हुए विधिपूर्वक अग्नि-स्थापन किया और विधिको प्रधानता देते हुए मन्त्रपाठपूर्वक प्रज्वलित अग्निमें हवन किया ॥ १९—२४ ॥

आग जनकनल्लि ‘हागॆये आगलि’ ऎन्दु हेळि महातपस्वी भगवन् वसिष्ठ मुनिगळु विश्वामित्र हागू धर्मात्मा शतानन्दरन्नु मुन्दिट्टुकॊण्डु विवाह मण्टपद मध्यदल्लि विधिवत्तागि वेदियन्नु निर्मिसि, गन्ध, पुष्पादिगळिन्द अदन्नु सुन्दरवागि अलङ्करिसिदरु. जॊतॆगॆ अनेक स्वर्णपालिकॆगळिन्दलू अङ्कुरगळिन्द कूडिद सचित्र कलशगळिन्दलू, अङ्कुर पूर्णवाद शरावॆगळिन्दलू धूपसहित धूपपात्रॆगळिन्दलू शङ्खपात्रॆगळिन्दलू स्रुक्-स्रुवगळिन्दलू, अया पात्रॆगळिन्दलू, अरळु तुम्बिद पात्रॆगळिन्दलू, अक्षतॆयिन्द तुम्बिद पात्रॆगळिन्दलू अलङ्करिसिद्दरु. अनन्तर महा तेजस्वी मुनिवर वसिष्ठरु दर्भॆगळन्नु वेदिय सुत्तलू हरडि, मन्त्रोच्चारपूर्वक अग्निस्थापनॆ माडि, विधिवत्तागि मन्त्रोच्चारपूर्वक प्रज्वलित अग्नियल्लि हवन माडिदरु.॥19-24॥

पदच्छेदः

19b, 20, 21, 22, 23a. bhagavaan mahaatapaaH vashiSTHaH R^iSiH = godly, sage of great ascesis, sage Vashishta; janakam = to Janaka; tathaa iti uktvaa = so be it, thus, on saying; dhaarmikam vishvaamitram = virtuous one, Vishvamitra; shataanandam ca = sage Shataananda, also; puraskR^itya = keeping ahead; prapaamadhye = in mid-point of that cool-thatched manorial-shed; vidhivat vediim kR^itvaa = procedurally on arranging Altar of Fire; gandhapuSpaiH = with sandal paste and flowers; suvarNapaalikaabhiH ca = with golden concave-lids, also; saankuraiH = with sprigs; [Chidra = with holes - pots with holes to let water out] ; citrakumbhaiH ca = with variously coloured, pots / handy vessels, also; ankuraaDhyaiH = full of sprigs; sharaavaiH ca = concave earthen-lids, also; sadhuupakaiH dhuupapaatraiH = with fumes, incense censers; shankhapaatraiH = conch-shell vessels; shruvaiH = with short-handled scoops; srugbhiH = long-handled scoops; arghyaadipuujitaiH [puuritaiH] = sanctified [filled with] with oblatory [liquid items] and others ; paatraiH = with such vessels; laajapuurNaiH paatriibhiH = vessels filled with toasted rice flakes ; samskR^itaiH akShitaiH api = well treated [with turmeric powder,] with sacred rice [vessels filled with]; taam vediim = that, Altar of Fire; samantataH = all over; alam = easily / decorations; cakaara = made - sanctified.**

अनुवादः

Thus said, that godly sage Vashishta on saying, “so be it,” to Janaka, embarked on arranging Altar of Fire keeping sage Vishvamitra and the virtuous sage Shataananda afore of him, and that sage with great ascesis, Vashishta, has arranged an Altar of Fire in the midpoint of the cool-thatched manorial-marriage-shed, decorating it with sandal paste and flowers. Then he promptly sanctified variously coloured handy vessels, and lid-like concave earthen vessels, which are full with just sprouted sprigs, and he sanctified even other golden vessels, censers with fumes of incenses, conch-shell like vessels, and short handled wooden scoops for scooping oblatory items from vessels for putting it in long-handled scoops, and long-handled wooden scoops to drop those oblatory items into Ritual-fire, and vessels filled with oblatory items like ghee, water, milk etc., and vessels filled with toasted rice-flakes and vessels filled with holy yellow-rice duly treated with turmeric, and he sanctified all articles of wedding ceremony by sprinkling holy-yellow-rice, as a kind of dry-ablution. [1-73-19b, 20, 21, 22, 23a]

टिप्पनी

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 navadhaanya 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 specialised to sell these items and the shopkeeper firstly asks for information ‘for bride’s side or for 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 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 westernisation, while he starts throwing the packets of navadhaanya 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.

स्रोतः: valmikiramayan.net

पदच्छेदः

23b, 24. mahaatejaaH = great resplendent; munipungava = eminent-saint; vashiSThaH = Vashishta; samaiH = even-sized; darbhaiH = with sacred grass; vidhivat = customarily; mantrapuurvakam = synchronising with Vedic-chants; samaastiirya = neatly overlaid; vidhimantrapuraskR^itam = reverently, preceding [in tune] Vedic-hymns; tam vedyaam = on that, Altar of Fire; agnim aadhaaya = on taking [preparing with two sticks, arani] fire; agnau juhaava = effused oblational liquids in Altar of Fire.

अनुवादः

Then that great resplendent and eminent-saint Vashishta neatly overlaid even-sized sacred grass on that Altar of Fire synchronising 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 effused oblational liquids into that Altar of Fire, with short-handled and long-handled wooden scoops. [1-73-23b, 24]

स्रोतः: valmikiramayan.net

ततः सीतां समानीय सर्वाभरणभूषिताम् ।
समक्षमग्नेः संस्थाप्य राघवाभिमुखे तदा ॥ २५ ॥
अब्रवीज्जनको राजा कौसल्यानन्दवर्धनम् ।
इयं सीता मम सुता सहधर्मचरी तव ॥ २६ ॥
प्रतीच्छ चैनां भद्रं ते पाणिं गृह्णीष्व पाणिना ।
पतिव्रता महाभागा छायेवानुगता सदा ॥ २७ ॥

तदनन्तर राजा जनकने सब प्रकारके आभूषणोंसे विभूषित सीताको ले आकर अग्निके समक्ष श्रीरामचन्द्रजीके सामने बिठा दिया और माता कौसल्याका आनन्द बढ़ानेवाले उन श्रीरामसे कहा—‘रघुनन्दन! तुम्हारा कल्याण हो । यह मेरी पुत्री सीता तुम्हारी सहधर्मिणीके रूपमें उपस्थित है; इसे स्वीकार करो और इसका हाथ अपने हाथमें लो । यह परम पतिव्रता, महान् सौभाग्यवती और छायाकी भाँति सदा तुम्हारे पीछे चलनेवाली होगी’ ॥ २५—२७ ॥

पदच्छेदः

25, 26a. tataH = then; raajaa janakaH = king, Janaka; sarvaabharaNabhuuSitaam = decorated with all jewellery ; siitaam samaaniiya = leading forth Seetha; agneH samakSham = before Fire [Altar of Fire] ; raaghavaabhimukhe = face [face to face, en face] towards Raghava; samsthaapya = on positioning; tadaa = then; kausalyaanandavardhanam = enhancer of Kausalya’s rejoice [to Rama]; abraviit = addressed.

अनुवादः

Then that king Janaka led forth Seetha, who by now is decorated with every variety of bridal jewellery, and on positioning her en face Raghava in the presence of Altar of Fire, then Janaka addressed Rama who is the enhancer of his mother Kausalya’s rejoice. [1-73-25, 26a]

टिप्पनी

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 other wives, for the last three, 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 donations, 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: sopaadhyaayaH sabaandhavaH ‘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 Kshatriya-s 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.

टिप्पनी

Seetha is said to have all bridal jewellery, which is not odd or particular to this corner of globe. But it is oddish and exotic jewellery if the bride is from well-to-do family or from royal family. Though not all, some of the jewellery 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-suuci diamond studded hair pins on either side of head above ears; naasaabharanam a round nasal ring; naasabhuSaNam single or a pair of nine-gems studded nasal ornament; karNaabharaNa, taaTanka, karNikaa 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, paadaangada ankle-let with kinkiNii trinket bell-globules; * cuuDaamaNi* 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 cuuDaamaNi ornaments in the shape of sun and moon are pinned into hair, and at the end of braid three / five gold cups studded with hair like strands upakaca 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.

टिप्पनी

Here there are five Raghava-s and only one kausalyaanandavardhana 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 suchlike, 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 dasharathaatmajam . 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, ayonijaa non-foetal 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…’

स्रोतः: valmikiramayan.net

अनन्तर जनकराजनु ऎल्ल प्रकारद ऒडवॆगळिन्द सीतॆयन्नु शृङ्गरिसि तन्दु अग्निय बळि श्रीरामचन्द्रन मुन्दॆ कुळ्ळिरिसिदनु हागू कौसल्यानन्द वर्धननाद श्रीरामनल्लि हेळिदनु - रघुनन्दन! निनगॆ मङ्गळवागलि. ई नन्न पुत्रि सीतॆयु निनगॆ सहधर्मिणिय रूपदल्लि उपस्थितळिरुवळु, ईकॆयन्नु स्वीकरिसु हागू ईकॆय पाणिग्रहण माडु. परमपतिव्रतॆयाद ईकॆयु महा सौभाग्यवतियागि नॆरळिनन्तॆ सदा निन्नन्नु अनुसरिसुवळु.॥25-27॥

पदच्छेदः

26b, 27a. iyam = this; siitaa = Seetha; mama = my; sutaa = daughter; sahadharmacarii = with acquits herself in duty; tava = your; * pratiicCha enaam* = in turn you wish for [wishfully take her back] her; ca = also bhadram te = safe betides you; paaNim = palm; gR^ihNiiSva = take into; paaNinaa = [your] palm. iyam= this [or, here]; siitaa= Seetha [stands]; mama sutaa= my, daughter [fair]; tava= thy; sahadharmacarii = to share, the duties of life; pratiicCha enaam= take from [father,] her [as bride]; ca= also; te bhadram = bliss betide! you; paaNim gR^ihNiiSva paaNinaa= join hand [into your] hand.

अनुवादः

“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]

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

स्रोतः: valmikiramayan.net

पदच्छेदः

27b, 28a. mahabhaagaa = prosperous [Seetha will be]; pativrataa = husband devout; sadaa Chaayaa iva = always, shadow, like; anugataa = follow [you]; iti uktvaa = thus, saying; raajaa = king; tadaa = then; mantrapuutam jalam = hymn sanctified, water; praakShipat = poured forth.

अनुवादः

“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]

टिप्पनी

Pouring water at the time of donation into the donee’s hand symbolises the free flowing will of the donor. The ‘shadow’ expresses nitya-sambandhatva ’ever related entity…’ Or, a trace of His liilaa-vibhuuti, maayaa. Though they are living separately so far, that farness is now washed off by this holy water.

स्रोतः: valmikiramayan.net

इत्युक्त्वा प्राक्षिपद् राजा मन्त्रपूतं जलं तदा ।
साधुसाध्विति देवानामृषीणां वदतां तदा ॥ २८ ॥

साधु साध्विति देवानामृषीणां वदतां तदा ॥ १-७३-२८ देवदुंदुभिनिर्घोषः पुष्पवर्षो महानभूत् ।

यह कहकर राजाने श्रीरामके हाथमें मन्त्रसे पवित्र हुआ संकल्पका जल छोड़ दिया । उस समय देवताओं और ऋषियोंके मुखसे जनकके लिये साधुवाद सुनायी देने लगा ॥ २८ ॥

हीगॆ हेळि राजनु श्रीरामन कैगॆ मन्त्रपूत सङ्कल्प जलवन्नु अर्पिसिदनु. आग देवतॆगळू मत्तु ऋषिगळू साधु-साधु ऎन्दु हेळि हारैसिदरु.॥28॥

पदच्छेदः

28b, 29a. tadaa = then; saadhu saadhu iti = nice, fine, thus; vadataam = while saying [exclaiming]; devaanaam R^iSiiNaam = [sounds ] of gods, sages; devadundubhinirghoSaH = drumming heavenly drums; mahaan puSpavarSaH abhuut = occurred great flower showers.

अनुवादः

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]

टिप्पनी

What happened to these gods when boyish 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 conjoined 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 janakaatmajaa ‘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 Hanuma 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.

स्रोतः: valmikiramayan.net

देवदुन्दुभिनिर्घोषः पुष्पवर्षो महानभूत् ।
एवं दत्त्वा सुतां सीतां मन्त्रोदकपुरस्कृताम् ॥ २९ ॥
अब्रवीज्जनको राजा हर्षेणाभिपरिप्लुतः ।
लक्ष्मणागच्छ भद्रं ते ऊर्मिलामुद्यतां मया ॥ ३० ॥
प्रतीच्छ पाणिं गृह्णीष्व मा भूत् कालस्य पर्ययः ।

देवताओंके नगाड़े बजने लगे और आकाशसे फूलोंकी बड़ी भारी वर्षा हुई । इस प्रकार मन्त्र और संकल्पके जलके साथ अपनी पुत्री सीताका दान करके हर्षमग्न हुए राजा जनकने लक्ष्मणसे कहा—‘लक्ष्मण! तुम्हारा कल्याण हो । आओ, मैं ऊर्मिलाको तुम्हारी सेवामें दे रहा हूँ । इसे स्वीकार करो । इसका हाथ अपने हाथमें लो । इसमें विलम्ब नहीं होना चाहिये’ ॥ २९-३० १/२ ॥

देव दुन्दुबिगळु मॊळगिदवु. आकाशदिन्द भारी पुष्पवृष्टियायितु. ई प्रकार सङ्कल्प मन्त्रद जलदॊन्दिगॆ तन्न पुत्री सीतॆयन्नु दानमाडि हर्षितनाद जनकनु लक्ष्मणनल्लि - ‘लक्ष्मण निनगॆ मङ्गळवागलि बा. नानु ऊर्मिळॆयन्नु निन्न सेवॆगागि कॊडुत्तिद्देनॆ, ईकॆयन्नु स्वीकरिसु. ईकॆय पाणिग्रहण माडु. इदरल्लि तड माडबेड’ ऎन्दु हेळिदनु.॥29-30½॥

पदच्छेदः

29b, 30a. janakaH raajaa = Janaka, the king; evam = in that way; mantrodakapuraskR^itaam = she who is sanctified with hymn water; sutaam siitaam dattvaa = on handing over his daughter Seetha; harSeNa = by enthusiasm; abhipariplutaH = completely over flooded [overwhelmed]; abraviit = said [this.]

अनुवादः

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]

स्रोतः: valmikiramayan.net

पदच्छेदः

30b, 31a. lakSmaNa aagacCha = Lakshmana, come on; mayaa udyataam = by me decided to be [- to be given to you]; uurmilaam = Urmila; pratiicCha = you take - or, say yes; paaNim gR^ihNiiSva = [her] palm, you take; kaalasya paryayaH maa bhuut = lapse not the time; te bhadram = you be safe.

अनुवादः

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]

टिप्पनी

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^ivyaputre saapatne paranaariiShu teShu vaa | vivaahadaanayajnaadau 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…’

स्रोतः: valmikiramayan.net

तमेवमुक्त्वा जनको भरतं चाभ्यभाषत ॥ ३१ ॥
गृहाण पाणिं माण्डव्याः पाणिना रघुनन्दन ।

लक्ष्मणसे ऐसा कहकर जनकने भरतसे कहा— ‘रघुनन्दन! माण्डवीका हाथ अपने हाथमें लो’ ॥ ३१ १/२ ॥

लक्ष्मणनल्लि हीगॆ हेळि जनकनु भरतनल्लि - ‘रघुनन्दन! नीनु माण्डविय पाणिग्रहण माडु’ ऎन्दु हेळिदनु.॥31½॥

पदच्छेदः

31b-32a. janakaH tam evam uktvaa = Janaka, having said that way to him [to Lakshmana] ; bharatam ca abhyabhaaSata = addressed to Bharata, also; raghunandana = oh the delight of Raghu-s - Bharata; paaNinaa = by palm; maaNDavyaaH paaNim = Maandavi’s, palm; gR^ihaaNa = take.

अनुवादः

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]

स्रोतः: valmikiramayan.net

शत्रुघ्नं चापि धर्मात्मा अब्रवीन्मिथिलेश्वरः ॥ ३२ ॥
श्रुतकीर्तेर्महाबाहो पाणिं गृह्णीष्व पाणिना ।
सर्वे भवन्तः सौम्याश्च सर्वे सुचरितव्रताः ॥ ३३ ॥
पत्नीभिः सन्तु काकुत्स्था मा भूत् कालस्य पर्ययः ।

शत्रुघ्नं चापि धर्मात्मा अब्रवीन्मिथिलेश्वरः ॥ श्रुतकीर्तेर्मबाहो पाणिं गृह्णीष्व पाणिना ।
सर्वे भवन्तः सौम्याश्च सर्वे सुचरितव्रताः ॥
पत्नीभिः सन्तु काकुत्स्था मा भूत्कालस्य पर्ययः ।

फिर धर्मात्मा मिथिलेशने शत्रुघ्नको सम्बोधित करके कहा—‘महाबाहो! तुम अपने हाथसे श्रुतकीर्तिका पाणिग्रहण करो । तुम चारों भाई शान्तस्वभाव हो । तुम सबने उत्तम व्रतका भलीभाँति आचरण किया है । ककुत्स्थकुलके भूषणरूप तुम चारों भाई पत्नीसे संयुक्त हो जाओ । इस कार्यमें विलम्ब नहीं होना चाहिये’ ॥ ३२-३३ १/२ ॥

मत्तॆ धर्मात्मा मिथिलेशनु शत्रुघ्ननन्नु सम्बोधिसुत्ता ‘महाबाहो! नीनु श्रुतकीर्तिय पाणिग्रहण माडु’ ऎन्दु हेळिदनु. नीवु नाल्वरु सहोदररू शान्त स्वभावदवरागिद्दीरि. नीवॆल्लरू उत्तम व्रतवन्नु पालिसिरुविरि. ककुत्स्थ कुलभूषणराद नीवु नाल्वरू पत्निगळिन्द युक्तरागिरि. ई कार्यदल्लि विळम्ब माडुवुदु सरियल्ल.॥32-33½॥

पदच्छेदः

32b, 33a. dharmaaatmaa = honourable [Janaka]; mithileshvaraH = Mithila’s king - Janaka; shatrughnam ca api = to Shatrughna, also, even; abraviit = said; mahaabaaho = oh dextrous [Shatrughna]; * paaNinaa* = with your palm; shrutakiirteH paaNim gR^ihNiiSva = you take Shrutakiirti’s, palm.

अनुवादः

That honourable king of Mithila even said to Shatrughna, “oh, dextrous Shatrughna, take the palm of Shrutakiirti into yours… [1-73-32b, 33a]

स्रोतः: valmikiramayan.net

पदच्छेदः

33b, 34a. kaakutsthaa = oh Rama, Lakshmana, Bharata, Shatrughna [brothers]; bhavantaH sarve = you, all; saumyaaH ca = tender-hearted, also; sarve sucaritavrataaH = all, well behaved, well-intentioned ones; patniibhiH santu = you be with wives [a happy married life to you all] ; maa bhuut kaalasya paryayaH = not, there be, time’s, lapse.

अनुवादः

“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]

स्रोतः: valmikiramayan.net

जनकस्य वचः श्रुत्वा पाणीन् पाणिभिरस्पृशन् ॥ ३४ ॥
चत्वारस्ते चतसॄणां वसिष्ठस्य मते स्थिताः ।
अग्निं प्रदक्षिणं कृत्वा वेदिं राजानमेव च ॥ ३५ ॥
ऋषींश्चापि महात्मानः सहभार्या रघूद्वहाः ।
यथोक्तेन ततश्चक्रुर्विवाहं विधिपूर्वकम् ॥ ३६ ॥

जनकस्य वचः श्रुत्वा पाणिन्पाणिभिरस्पृशन् ॥ चत्वारस्ते चतसॄणां वसिष्ठस्य मते स्थिताः ।
अग्निं प्रदक्षिणं कृत्वा वेदिं राजानमेव च ॥ ऋषींश्चापि महात्मानः सभार्य रघूद्वहाः ।
यथोक्तेन ततश्चक्रुर्विवाहं विधिपूर्वकम् ॥

राजा जनकका यह वचन सुनकर उन चारों राजकुमारोंने चारों राजकुमारियोंके हाथ अपने हाथमें लिये । फिर वसिष्ठजीकी सम्मतिसे उन रघुकुलरत्न महामनस्वी राजकुमारोंने अपनी-अपनी पत्नीके साथ अग्नि, वेदी, राजा दशरथ तथा ऋषि-मुनियोंकी परिक्रमा की और वेदोक्त विधिके अनुसार वैवाहिक कार्य पूर्ण किया ॥ ३४—३६ ॥

जनकनाडिद मातन्नु केळि आ नाल्वरू राजकुमाररु नाल्वरु राजकुमारियर पाणिग्रहण माडिदरु. मत्तॆ वसिष्ठर सम्मतियिन्द आ रघुकुलरत्न महात्मराद राजकुमाररु तम्म-तम्म पत्नियरॊन्दिगॆ अग्नि, वेदी, राजा दशरथ हागू ऋषिमुनिगळ प्रदक्षिणॆ माडिदरु मत्तु वेदोक्त विधिगनुसार वैवाहिक कार्यवन्नु पूर्ण गॊळिसिदरु.॥34-36॥

पदच्छेदः

34b, 35a. te catvaaraH = those [bridegrooms,] [all] four of them; janakasya vacaH shrutvaa = on hearing Janaka’s words; vasiSThasya mate sthitaaH = abiding in Vashishta’s opinion [in orchestration of marriage] ; paaNibhiH = with palms; catasR^INaam = of [all] four [brides]; paaNiin = palms; aspR^ishan = touched - taken into their palms - all are palminpalmed.

अनुवादः

All the four bridegrooms are palminpalmed 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]

टिप्पनी

The word ‘palminpalmed’ may look oddish, but it is in fashion with the verb ‘arminarmed’ invented by poet Roger McGhou.

स्रोतः: valmikiramayan.net

पदच्छेदः

35b, 36. mahaatmaanaH = great souled [bridegrooms]; raghuudvahaaH = those who emerged from Raghu - four brothers; sahabhaaryaa = with wives; agnim = to Ritual-fire; vedim = to Altar of Fire; * raajaanam eva ca* = king Janaka, also, that way; R^iSiin ca eva = to sages, also thus; pradakSiNam = circumambulations; kR^itvaa = on performing; tathaa = thus; yathaa uktena = as, said [directed by Vashishta]; vidhipuurvakam = consistent with custom; vivaaham = marriage; cakruH = thus, performed [the deeds of ritual]; [they are wed.]

अनुवादः

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]

टिप्पनी

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 oblated rice-flakes into the fire, 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.

स्रोतः: valmikiramayan.net

पुष्पवृष्टिर्महत्यासीदन्तरिक्षात् सुभास्वरा ।
दिव्यदुन्दुभिनिर्घोषैर्गीतवादित्रनिःस्वनैः ॥ ३७ ॥
ननृतुश्चाप्सरःसङ्घा गन्धर्वाश्च जगुः कलम् ।
विवाहे रघुमुख्यानां तदद्भुतमदृश्यत ॥ ३८ ॥

उस समय आकाशसे फूलोंकी बड़ी भारी वर्षा हुई, जो सुहावनी लगती थी । दिव्य दुन्दुभियोंकी गम्भीर ध्वनि, दिव्य गीतोंके मनोहर शब्द और दिव्य वाद्योंके मधुर घोषके साथ झुंड-की-झुंड अप्सराएँ नृत्य करने लगीं और गन्धर्व मधुर गीत गाने लगे । उन रघुवंशशिरोमणि राजकुमारोंके विवाहमें वह अद्भुत दृश्य दिखायी दिया ॥ ३७-३८ ॥

आग आकाशदिन्द सुन्दरवाद भारी पुष्पवृष्टियायितु. दिव्य दुन्दुभिगळ गम्भीर ध्वनि, मङ्गळगीतॆगळ मञ्जुळ निनाद, दिव्यवाद्यगळ मधुर घोषदॊन्दिगॆ अप्सरॆयर तण्डगळु नर्तन माडतॊडगिदरु. गन्धर्वरु सुस्वरवागि हाडतॊडगिदरु. आ रघुवंश शिरोमणि राजकुमारर विवाहदल्लि इन्तह अद्भुत दृश्य कण्डुबरुत्तित्तु.॥37-38॥

पदच्छेदः

37. raghumukhyaanaam vivaahe = in marriage of celebrated Raghu’s decedents; antarikSaat = from firmament; subhaasvaraa = highly dazzling; mahati puSpavR^iSTiH aasiit = rich flower shower, is there [occurred]; divyadundubhinirghoSaiH = with drumbeats of divine drums; giitavaaditraniHsvanaiH = with vocal and instrumental music; apsaraHsanghaaH nanR^ituH = promenades of apsara-s danced; gandharvaaH ca kalam jaguH = even, gandharva-s tunefully sang; tat adbhutam adR^ishyata = that, charming spectacle, appeared.

अनुवादः

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]

स्रोतः: valmikiramayan.net

ईदृशे वर्तमाने तु तूर्योद‍्घुष्टनिनादिते ।
त्रिरग्निं ते परिक्रम्य ऊहुर्भार्या महौजसः ॥ ३९ ॥

ईदृशे वर्तमाने तु तूर्योद्धुष्टनिनादिते ।
त्रिरग्निं ते परिक्रम्य ऊहुर्भार्या महौजसः ॥

शहनाई आदि बाजोंके मधुर घोषसे गूँजते हुए उस वर्तमान विवाहोत्सवमें उन महातेजस्वी राजकुमारोंने अग्निकी तीन बार परिक्रमा करके पत्नियोंको स्वीकार करते हुए विवाहकर्म सम्पन्न किया ॥ ३९ ॥

मङ्गळ वाद्यगळु प्रतिध्वनिसुत्तिरुवाग विवाहोत्सवदल्लि आ महा तेजस्वी राजकुमाररु अग्निगॆ मूरु प्रदक्षिणॆ बन्दु पत्नियरन्नु स्वीकरिसि विवाहकार्यवन्नु नॆरवेरिसिदरु.॥39॥

पदच्छेदः

39. iidR^ishe = this kind of; tuuryodghuSTaninaadite = reverberating by trumpeting trumpet [harmonious music of dance, vocal and instrumental]; vartamaane = in ongoingness mahaujasaH = highly resplendent ones; * te* = those brothers; triH = thrice; agnim parikramya = circumambulated the fire; bhaaryaaH uuhuH = married wives.

अनुवादः

In this kind of ongoingness of harmonious music of vocal, instrumental and that of dancers, those great resplendent brothers married their wives on circumabulating the Ritual-fire fire thrice. [1-73-39]

स्रोतः: valmikiramayan.net

अथोपकार्यं जग्मुस्ते सभार्या रघुनन्दनाः ।
राजाप्यनुययौ पश्यन् सर्षिसङ्घः सबान्धवः ॥ ४० ॥

अथोपकार्यां जग्मुस्ते स दारा रघुनंदनाः । राजाप्यनुययौ पश्यन् सर्षिसंघः सबान्धवः ॥ १-७३-४०

तदनन्तर रघुकुलको आनन्द प्रदान करनेवाले वे चारों भाई अपनी पत्नियोंके साथ जनवासेमें चले गये । राजा दशरथ भी ऋषियों और बन्धु-बान्धवोंके साथ पुत्रों और पुत्र-वधुओंको देखते हुए उनके पीछे-पीछे गये ॥ ४० ॥

अनन्तर रघुनन्दनराद नाल्वरु सहोदररु तम्म पत्नियरॊन्दिगॆ तम्म बिडदियन्नु प्रवेशिसिदरु. राजा दशरथनू ऋषिगळ मत्तु बन्धु-बान्धवरॊन्दिगॆ मक्कळु मत्तु सॊसॆयरन्नु नोडुत्ता अवर हिन्दॆ - हिन्दॆ नडॆदरु.॥40॥

पदच्छेदः

40. atha = then; te raghunandanaaH = those, Raghu’s legatees; sadaaraa = with wives; upakaaryaam jagmuH = went to visitatorial-palace; raajaa api = king Dasharatha, even; saRSisanghaH = with assemblages of sages; sabaandhavaH = with kinfolks; pashyan = with all eyes for; anuyayau = went after.

अनुवादः

Then those legatees of Raghu went to their visitatorial-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]

स्रोतः: valmikiramayan.net

इत्यार्षे श्रीमद्रामायणे वाल्मीकीये आदिकाव्ये बालकाण्डे त्रिसप्ततितमः सर्गः ॥ ७३ ॥
इस प्रकार श्रीवाल्मीकिनिर्मित आर्षरामायण आदिकाव्यके बालकाण्डमें तिहत्तरवाँ सर्ग पूरा हुआ ॥ ७३ ॥

वाल्मीकि विरचित आर्ष रामायण आदिकाव्यद बालकाण्डदल्लि ऎप्पत्तमूरनॆय सर्ग पूर्णवायितु.॥73॥