Arrival of the marriage procession and its reception etc., at Janakapura
Chaupais
kanaka kalasa bhari kōpara thārā. bhājana lalita anēka prakārā..
bharē sudhāsama saba pakavānē. nānā bhāomti na jāhiṃ bakhānē.. [1-304-1]
phala anēka bara bastu suhāīṃ. haraṣi bhēṃṭa hita bhūpa paṭhāīṃ..
bhūṣana basana mahāmani nānā. khaga mṛga haya gaya bahubidhi jānā.. [1-304-2]
maṃgala saguna sugaṃdha suhāē. bahuta bhāomti mahipāla paṭhāē..
dadhi ciurā upahāra apārā. bhari bhari kāomvari calē kahārā.. [1-304-3]
agavānanha jaba dīkhi barātā.ura ānaṃdu pulaka bhara gātā..
dēkhi banāva sahita agavānā. mudita barātinha hanē nisānā.. [1-304-4]
Jars of gold full of sweet and cold drinks and trays and salvers and beautiful dishes of various kinds laden with confections of indescribable variety and delicious as ambrosia, with luscious fruit and many other delightful articles were sent as an offering by King Janaka in his joy. The king also sent ornaments, wearing apparel, valuable gems of every variety, birds, antelopes, horses, elephants, vehicles of every description, charming aromatic substances of an auspicious nature and various articles of good omen; and a train of porters marched with their loads of curds, parched rice and presents of endless variety slung across their shoulders. When the deputation saw the bridegroom’s party, their mind was filled with rapture and a thrill ran through their frame. Seeing the deputation equipped in everyway the members of the bridegroom’s party had their drums beaten in great joy.
Dohas
haraṣi parasapara milana hita kachuka calē bagamēla.
janu ānaṃda samudra dui milata bihāi subēla..305.. [1-305]
A batch from each side joyfully marched at a gallop in order to meet each other and the two parties met as two oceans of bliss that had transgressed their bounds.
Chaupais
baraṣi sumana sura suṃdari gāvahiṃ. mudita dēva duṃdubhīṃ bajāvahiṃ..
bastu sakala rākhīṃ nṛpa āgēṃ. binaya kīnha tinha ati anurāgēṃ.. [1-305-1]
prēma samēta rāyaom sabu līnhā. bhai bakasīsa jācakanhi dīnhā..
kari pūjā mānyatā baḍaāī. janavāsē kahu calē lavāī.. [1-305-2]
basana bicitra pāomvaḍaē parahīṃ. dēkhi dhanahu dhana madu pariharahīṃ..
ati suṃdara dīnhēu janavāsā. jahaom saba kahu saba bhāomti supāsā.. [1-305-3]
jānī siyaom barāta pura āī. kachu nija mahimā pragaṭi janāī..
hṛdayaom sumiri saba siddhi bōlāī. bhūpa pahunaī karana paṭhāī.. [1-305-4]
Celestial damsels rained down flowers and sang, while the glad gods sounded kettledrums. The members of the deputation placed all the offerings before King Daśaratha and supplicated him with an affectionate address. The king lovingly accepted everything and distributed the offerings as presents among his own people, or bestowed them as alms on the beggars. After due homage, reverence and courtesy the deputation conducted the bridegroom’s party to the lodgings set apart for them. Gorgeous cloths were spread as carpets for the royal guests to tread upon, on seeing which Kubera (the god of wealth) was no longer proud of his wealth. Magnificent were the quarters assigned to the bridegroom’s party, which provided every kind of comfort for each guest. When Sītā learnt that the bridegroom’s party had arrived in the city, She manifested Her glory to a certain extent. By Her very thought She summoned all the Siddhis (miraculous powers personified) and despatched them to wait upon the king and his party.
Dohas
sidhi saba siya āyasu akani gaīṃ jahāom janavāsa.
liēom saṃpadā sakala sukha surapura bhōga bilāsa..306.. [1-306]
Hearing Sītā’s command they repaired to the guests’ apartments, taking with them every kind of riches, comforts as well as the enjoyments and luxuries of heaven.
Chaupais
nija nija bāsa bilōki barātī. sura sukha sakala sulabha saba bhāomtī..
bibhava bhēda kachu kōu na jānā. sakala janaka kara karahiṃ bakhānā.. [1-306-1]
siya mahimā raghunāyaka jānī. haraṣē hṛdayaom hētu pahicānī..
pitu āgamanu sunata dōu bhāī. hṛdayaom na ati ānaṃdu amāī.. [1-306-2]
sakucanha kahi na sakata guru pāhīṃ. pitu darasana lālacu mana māhīṃ..
bisvāmitra binaya baḍai dēkhī. upajā ura saṃtōṣu bisēṣī.. [1-306-3]
haraṣi baṃdhu dōu hṛdayaom lagāē. pulaka aṃga aṃbaka jala chāē..
calē jahāom dasarathu janavāsē. manahu sarōbara takēu piāsē.. [1-306-4]
Each member of the bridegroom’s party found in his own apartment all the enjoyments of heaven ready at hand in everyway. No one, however, had an inkling of the mystery behind this untold splendour; everyone sang Janaka’s praises. Rāma alone recognized Sītā’s influence and was glad at heart to discern Her love. When the two brothers heard of their father’s arrival, they could not contain themselves for joy, but were too modest to speak to their Guru, though their heart longed to see their sire. Viśvāmitra felt much gratified at heart to perceive this great humility. In his joy he pressed the two brothers to his bosom; a thrill ran through his limbs, while tears rushed to his eyes. They proceeded to the guests’ apartments, where King Daśaratha was, as though a lake sought to visit a thirsty soul.
Dohas
bhūpa bilōkē jabahiṃ muni āvata sutanha samēta.
uṭhē haraṣi sukhasiṃdhu mahu calē thāha sī lēta..307.. [1-307]
When the king saw the sage coming with the two princes, he rose in joy and advanced to meet them like a man who feels his footing in an ocean of bliss.
Chaupais
munihi daṃḍavata kīnha mahīsā. bāra bāra pada raja dhari sīsā..
kausika rāu liyē ura lāī. kahi asīsa pūchī kusalāī.. [1-307-1]
puni daṃḍavata karata dōu bhāī. dēkhi nṛpati ura sukhu na samāī..
suta hiyaom lāi dusaha dukha mēṭē. mṛtaka sarīra prāna janu bhēṃṭē.. [1-307-2]
puni basiṣṭha pada sira tinha nāē. prēma mudita munibara ura lāē..
bipra bṛṃda baṃdē duhu bhāīṃ. mana bhāvatī asīsēṃ pāīṃ.. [1-307-3]
bharata sahānuja kīnha pranāmā. liē uṭhāi lāi ura rāmā..
haraṣē lakhana dēkhi dōu bhrātā. milē prēma paripūrita gātā.. [1-307-4]
The king prostrated himself before the sage, placing the dust of the latter’s feet on his head again and again. Kauśika pressed the king to his bosom, blessed him and inquired after his welfare. When King Daśaratha saw the two brothers prostrating themselves, he could not contain himself for joy. Pressing the boys to his bosom he allayed the unbearable pangs of separation and looked like a dead body restored to life. Rāma and Lakṣmaṇa then bowed their head at Vasiṣṭha’s feet and the great sage embraced them in the ecstasy of love. The two brothers next saluted all the Brāhmaṇas and in turn received their welcome blessings. Bharata and his younger half-brother (Śatrughna) greeted Rāma, who lifted them and embraced them. Lakṣmaṇa rejoiced to see the two brothers (Bharata and Śatrughna) and as he embraced them his limbs were throbbing with emotion.
Dohas
purajana parijana jātijana jācaka maṃtrī mīta.
milē jathābidhi sabahi prabhu parama kṛpāla binīta..308.. [1-308]
The most gracious and unassuming Lord greeted everyone else including the citizens, attendants, kinsmen, beggars, ministers and friends in a manner befitting the rank of each.
Chaupais
rāmahi dēkhi barāta juḍaānī. prīti ki rīti na jāti bakhānī..
nṛpa samīpa sōhahiṃ suta cārī. janu dhana dharamādika tanudhārī.. [1-308-1]
sutanha samēta dasarathahi dēkhī. mudita nagara nara nāri bisēṣī..
sumana barisi sura hanahiṃ nisānā. nākanaṭīṃ nācahiṃ kari gānā.. [1-308-2]
satānaṃda aru bipra saciva gana. māgadha sūta biduṣa baṃdījana..
sahita barāta rāu sanamānā. āyasu māgi phirē agavānā.. [1-308-3]
prathama barāta lagana tēṃ āī. tātēṃ pura pramōdu adhikāī..
brahmānaṃdu lōga saba lahahīṃ. baḍhahu divasa nisi bidhi sana kahahīṃ.. [1-308-4]
The sight of Śrī Rāma was so soothing to the guests; the ways of love are beyond description. Beside the king his four sons looked like incarnations as it were of the four ends of human endeavour, viz., riches, religious merit etc. The people of the city were delighted beyond measure to see King Daśaratha with his sons. The gods rained down flowers and beat their drums; the nymphs of heaven danced and sang. Śatānanda (King Janaka’s family preceptor) and the other Brāhmaṇas and ministers of State, as well as the genealogists, minstrels, jesters and rhapsodists, who formed the deputation, paid due honour to the king and his party and returned with their permission. The bridegroom’s party had arrived earlier than the day fixed for the wedding: there was great rejoicing in the city on this account. Everyone enjoyed transcendent bliss and prayed to the Creator that the days and nights might be lengthened.
Dohas
rāmu sīya sōbhā avadhi sukṛta avadhi dōu rāja.
jahaom jahaom purajana kahahiṃ asa mili nara nāri samāja…309.. [1-309]
“Rāma and Sītā are the perfection of beauty, and the two kings (Daśaratha and Janaka) the perfection of virtue!” Thus would observe the men and women of the city wherever they happened to meet”.
Chaupais
janaka sukṛta mūrati baidēhī. dasaratha sukṛta rāmu dharēṃ dēhī..
inha sama kāomhu na siva avarādhē. kāhiṃ na inha samāna phala lādhē.. [1-309-1]
inha sama kōu na bhayau jaga māhīṃ. hai nahiṃ katahūom hōnēu nāhīṃ..
hama saba sakala sukṛta kai rāsī. bhaē jaga janami janakapura bāsī.. [1-309-2]
jinha jānakī rāma chabi dēkhī. kō sukṛtī hama sarisa bisēṣī..
puni dēkhaba raghubīra biāhū. lēba bhalī bidhi lōcana lāhū.. [1-309-3]
kahahiṃ parasapara kōkilabayanīṃ. ēhi biāhaom baḍa lābhu sunayanīṃ..
baḍaēṃ bhāga bidhi bāta banāī. nayana atithi hōihahiṃ dōu bhāī.. [1-309-4]
Vaidehī (Sītā) is the incarnation of Janaka’s merit, and Rāma is Daśaratha’s virtue personified. No one has worshipped Śiva with such devotion as these two kings, nor has anyone obtained such a reward as they have. No one has equalled them in this world, nor is there anyone to equal them anywhere nor shall be. We are all storehouses of all kinds of merits in that we have been born in this world as residents of Janaka’s capital. Who is so highly blessed as we, who have beheld the beauty of Jānakī (Sītā) and Rāma? And we will witness Śrī Rāma’s wedding and shall thereby richly reap the benefit of our eyes.” Damsels with voice as sweet as the notes of the cuckoo whispered to one another, “O bright-eyed friends, we shall gain much by this union. By our great good-luck Providence has ordained things well: the two brothers shall often delight our eyes.”
Dohas
bārahiṃ bāra sanēha basa janaka bōlāuba sīya.
lēna āihahiṃ baṃdhu dōu kōṭi kāma kamanīya..310.. [1-310]
Time after time out of affection Janaka will send for Sītā (from Ayodhyā); and the two brothers, charming as millions of Cupids put together, will come to take her back.”
Chaupais
bibidha bhāomti hōihi pahunāī. priya na kāhi asa sāsura māī..
taba taba rāma lakhanahi nihārī. hōihahiṃ saba pura lōga sukhārī.. [1-310-1]
sakhi jasa rāma lakhanakara jōṭā. taisēi bhūpa saṃga dui ḍhōṭā..
syāma gaura saba aṃga suhāē. tē saba kahahiṃ dēkhi jē āē.. [1-310-2]
kahā ēka maiṃ āju nihārē. janu biraṃci nija hātha saomvārē..
bharatu rāmahī kī anuhārī. sahasā lakhi na sakahiṃ nara nārī.. [1-310-3]
lakhanu satrusūdanu ēkarūpā. nakha sikha tē saba aṃga anūpā..
mana bhāvahiṃ mukha barani na jāhīṃ. upamā kahu tribhuvana kōu nāhīṃ.. [1-310-4]
“There will be hospitality of every kind; who, dear one, would not love to stay at such a father-in-law’s. On each such occasion all the people of the city will be happy to behold Śrī Rāma and Lakṣmaṇa. King Daśaratha, my friends, has brought with him two other lads exactly resembling the pair of Rāma and Lakṣmaṇa. One dark, the other fair, but both charming of every limb: so declare all those who have seen them.” Said another, “I saw them today: it appeared to me as though the Creator had fashioned them with his own hands. Bharata is an exact copy of Rāma; no man or woman could distinguish them at first sight. Lakṣmaṇa and Śatrusūdana (Śatrughna) are indistinguishable from each other, peerless in every limb from head to foot. The four brothers attract the mind but cannot be described in words; for they have no match in all the three worlds.”
Chhands
upamā na kōu kaha dāsa tulasī katahu kabi kōbida kahaiṃ.
bala binaya bidyā sīla sōbhā siṃdhu inha sē ēi ahaiṃ..
pura nāri sakala pasāri aṃcala bidhihi bacana sunāvahīṃ..
byāhiahu cāriu bhāi ēhiṃ pura hama sumaṃgala gāvahīṃ..
Says Tulasīdāsa: “They have no comparison anywhere, so declare the poets and wise men. Oceans of strength, modesty, learning, amiability and beauty, they are their own Compeers.” Spreading out the skirt of their garment (as a beggar would while asking for alms) all the women of the city made entreaties to the Creator, “May all the four brothers be married in this city and may we sing charming nuptial songs!”
Sortas
kahahiṃ paraspara nāri bāri bilōcana pulaka tana.
sakhi sabu karaba purāri punya payōnidhi bhūpa dōu..311.. [1-310-311]
Said the damsels to one another, with tears in their eyes and the hair on their body standing erect, “Friends, the Slayer of the demon Tripura will accomplish everything: the two kings are of such boundless merit.”
Chaupais
ēhi bidhi sakala manōratha karahīṃ. ānaomda umagi umagi ura bharahīṃ..
jē nṛpa sīya svayaṃbara āē. dēkhi baṃdhu saba tinha sukha pāē.. [1-310-1]
kahata rāma jasu bisada bisālā. nija nija bhavana gaē mahipālā..
gaē bīti kucha dina ēhi bhāomtī. pramudita purajana sakala barātī.. [1-310-2]
maṃgala mūla lagana dinu āvā. hima ritu agahanu māsu suhāvā..
graha tithi nakhatu jōgu bara bārū. lagana sōdhi bidhi kīnha bicārū.. [1-310-3]
paṭhai dīnhi nārada sana sōī. ganī janaka kē ganakanha jōī..
sunī sakala lōganha yaha bātā. kahahiṃ jōtiṣī āhiṃ bidhātā.. [1-310-4]
In this way they all prayed and a flood of joy inundated their heart. The princes who had come as Sītā’s suitors rejoiced to see the four brothers and returned each to his own home extolling Śrī Rāma’s widespread and spotless fame. Thus a few days elapsed to the delight alike of the citizens and all the members of the bridegroom’s party. At length the blessed day of wedding arrived; it was the delightful month of Mārgaśīrṣa and the beginning of the cold season. Having carefully examined and determined the propitious nature of the planets, date, asterism, the conjunction of the stars, the day of the week and the hour of the wedding the Creator despatched the note concerning the hour of the wedding through Nārada; it was just the same that Janaka’s astrologers had already determined. When all the people heard of this, they observed, “The astrologers of this place are so many creators as it were.”
Dohas
dhēnudhūri bēlā bimala sakala sumaṃgala mūla.
bipranha kahēu bidēha sana jāni saguna anukula..312.. [1-312]
The most auspicious and sacred hour before sunset (which is the time when cows generally return home from pasture, and is consequently marked by clouds of dust raised by their hoofs) arrived; perceiving propitious omens, the Brāhmaṇas apprised King Videha of its approach.
Chaupais
uparōhitahi kahēu naranāhā. aba bilaṃba kara kāranu kāhā..
satānaṃda taba saciva bōlāē. maṃgala sakala sāji saba lyāē.. [1-312-1]
saṃkha nisāna panava bahu bājē. maṃgala kalasa saguna subha sājē..
subhaga suāsini gāvahiṃ gītā. karahiṃ bēda dhuni bipra punītā.. [1-312-2]
lēna calē sādara ēhi bhāomtī. gaē jahāom janavāsa barātī..
kōsalapati kara dēkhi samājū. ati laghu lāga tinhahi surarājū.. [1-312-3]
bhayau samau aba dhāria pāū. yaha suni parā nisānahiṃ ghāū..
gurahi pūchi kari kula bidhi rājā. calē saṃga muni sādhu samājā.. [1-312-4]
The king asked the family priest (Śatānanda), “What is the cause of delay now?” Śatānanda then summoned the ministers, who came equipped with all auspicious articles. A number of conches, drums and tabors sounded. Festal vases and articles of good omen (such as curds, turmeric and blades of Dūrvā grass) were displayed. Graceful women (whose husbands were alive) sang songs, and holy Brāhmaṇas murmured Vedic texts. In this manner they proceeded to invite the bridegroom’s party with due honour and called at the latter’s lodgings. When they witnessed King Daśaratha’s glory, Indra (the lord of celestials) looked very small to them. “The hour has come; be good enough to start now,” they submitted. At this the drums gave a thundering beat. After consulting his preceptor and going through the family rites King Daśaratha sallied forth with a host of sages and holy men.
Dohas
bhāgya bibhava avadhēsa kara dēkhi dēva brahmādi.
lagē sarāhana sahasa mukha jāni janama nija bādi..313.. [1-313]
Witnessing King Daśaratha’s good fortune and glory and believing their birth as fruitless, Brahmā and the other gods began to extol him with a thousand tongues.
Chaupais
suranha sumaṃgala avasaru jānā. baraṣahiṃ sumana bajāi nisānā..
siva brahmādika bibudha barūthā. caḍhaē bimānanhi nānā jūthā.. [1-313-1]
prēma pulaka tana hṛdayaom uchāhū. calē bilōkana rāma biāhū..
dēkhi janakapuru sura anurāgē. nija nija lōka sabahiṃ laghu lāgē.. [1-313-2]
citavahiṃ cakita bicitra bitānā. racanā sakala alaukika nānā..
nagara nāri nara rūpa nidhānā. sughara sudharama susīla sujānā.. [1-313-3]
tinhahi dēkhi saba sura suranārīṃ. bhaē nakhata janu bidhu ujiārīṃ..
bidhihi bhayaha ācaraju bisēṣī. nija karanī kachu katahu na dēkhī.. [1-313-4]
The gods perceived that it was a fit occasion for happy rejoicings; hence they rained down flowers and beat their drums. Śiva, Brahmā and hosts of other gods mounted aerial cars in several groups. Their frames thrilling over with emotion and their hearts overflowing with joy they proceeded to witness Śrī Rāma’s wedding. The gods felt so enraptured to see Janaka’s capital that their own realms appeared to them as of small account. They gazed with amazement at the wonderful pavilion and all the different works of art which were of a transcendental character. The people of the city, both men and women, were so many mines of beauty, well-formed, pious, amiable and wise. In their presence all the gods and goddesses appeared like stars in a moonlit night. The Creator (Brahmā) was astounded above all; for nowhere did he find his own handiwork.
Dohas
sivaom samujhāē dēva saba jani ācaraja bhulāhu.
hṛdayaom bicārahu dhīra dhari siya raghubīra biāhu..314.. [1-314]
Śiva admonished all the gods saying, “Be not lost in wonder; calmly ponder in your heart that it is the wedding of Sītā and the Hero of Raghu’s race.”
Chaupais
jinha kara nāmu lēta jaga māhīṃ. sakala amaṃgala mūla nasāhīṃ..
karatala hōhiṃ padāratha cārī. tēi siya rāmu kahēu kāmārī.. [1-314-1]
ēhi bidhi saṃbhu suranha samujhāvā. puni āgēṃ bara basaha calāvā..
dēvanha dēkhē dasarathu jātā. mahāmōda mana pulakita gātā.. [1-314-2]
sādhu samāja saṃga mahidēvā. janu tanu dharēṃ karahiṃ sukha sēvā..
sōhata sātha subhaga suta cārī. janu apabaraga sakala tanudhārī.. [1-314-3]
marakata kanaka barana bara jōrī. dēkhi suranha bhai prīti na thōrī..
puni rāmahi bilōki hiyaom haraṣē. nṛpahi sarāhi sumana tinha baraṣē.. [1-314-4]
At the very mention of whose name all evil is uprooted and the four ends of human existence are brought within one’s grasp, such are Sītā and Rāma,” said the Destroyer of Cupid, Śaṅkara. In this way Śambhu admonished the divinities, and then spurred on His noble bull. The gods beheld Daśaratha marching (to Janaka’s palace) with his heart full of rapture and the hair on his body standing erect. The assemblage of holy men and Brāhmaṇas accompanying the king appeared like joys incarnate ministering to him. By his side shone forth the four handsome princes, incarnations as it were of the four types of final beatitude.* The gods were greatly inspired with love to see two lovely pairs, one possessing the hue of emeralds and the other of golden hue. They were particularly delig
- * The four types of final beatitude as enumerated in the scriptures are as follows: - (1) Sālokya (residence in the same heaven as the Supreme Deity), (2) Sārũpya (attaining a form similar to that of the Deity), (3) Sāmīpya (living in close proximity with the Deity), and (4) Sāyujya (complete absorption into the Deity).
Dohas
rāma rūpu nakha sikha subhaga bārahiṃ bāra nihāri.
pulaka gāta lōcana sajala umā samēta purāri..315.. [1-315]
As Umā and the Slayer of the demon Tripura gazed again and again at Śrī Rāma’s charming beauty from head to foot, the hair on Their body stood erect and Their eyes were bedewed with tears.
Chaupais
kēki kaṃṭha duti syāmala aṃgā. taḍaita biniṃdaka basana suraṃgā..
byāha bibhūṣana bibidha banāē. maṃgala saba saba bhāomti suhāē.. [1-315-1]
sarada bimala bidhu badanu suhāvana. nayana navala rājīva lajāvana..
sakala alaukika suṃdaratāī. kahi na jāi manahīṃ mana bhāī.. [1-315-2]
baṃdhu manōhara sōhahiṃ saṃgā. jāta nacāvata capala turaṃgā..
rājakuaomra bara bāji dēkhāvahiṃ. baṃsa prasaṃsaka birida sunāvahiṃ.. [1-315-3]
jēhi turaṃga para rāmu birājē. gati bilōki khaganāyaku lājē..
kahi na jāi saba bhāomti suhāvā. bāji bēṣu janu kāma banāvā.. [1-315-4]
His swarthy form possessed the glow of a peacock’s neck, while His bright yellow raiment outshone the lightning. Wedding ornaments of every kind, all auspicious and graceful in everyway, adorned His person. His countenance was as delightful as the moon in a cloudless autumnal night; while His eyes put to shame a blooming pair of lotuses. The elegance of His form was transcendent in all its details; though captivating the soul, it defied description. Beside Him shone forth His lovely brothers, who rode curveting their restive steed. The other princes too displayed the pace of their horses and the family bards recited the glories of their line. Even the king of birds, Garuḍa, blushed for shame to note the speed of the steed that Rāma bestrode; it was charming beyond description in everyway; it seemed as though Cupid himself had taken the form of horse.
Chhands
janu bāji bēṣu banāi manasiju rāma hita ati sōhaī.
āpanēṃ baya bala rūpa guna gati sakala bhuvana bimōhaī..
jagamagata jīnu jarāva jōti sumōti mani mānika lagē.
kiṃkini lalāma lagāmu lalita bilōki sura nara muni ṭhagē..
It seemed as if Cupid himself had appeared with all his charm in the disguise of a horse for the sake of Śrī Rāma and fascinated the whole universe with its youth and vigour, form and virtues as well as with its pace. A bejewelled saddle, thick set with beautiful pearls, gems and rubies shone on his back; the exquisite band with small tinkling bells and the lovely bridle, dazed gods, men and sages alike.
Dohas
prabhu manasahiṃ layalīna manu calata bāji chabi pāva.
bhūṣita uḍagana taḍaita ghanu janu bara barahi nacāva..316.. [1-316]
Marching with its mind completely merged in the Lord’s will, the horse looked most beautiful, as though a cloud irradiated by stars and the fitful lightning had mounted a peacock and made it dance.
Chaupais
jēhiṃ bara bāji rāmu asavārā. tēhi sāradau na baranai pārā..
saṃkaru rāma rūpa anurāgē. nayana paṃcadasa ati priya lāgē.. [1-316-1]
hari hita sahita rāmu jaba jōhē. ramā samēta ramāpati mōhē..
nirakhi rāma chabi bidhi haraṣānē. āṭhai nayana jāni pachitānē.. [1-316-2]
sura sēnapa ura bahuta uchāhū. bidhi tē ḍēvaḍha lōcana lāhū..
rāmahi citava surēsa sujānā. gautama śrāpu parama hita mānā.. [1-316-3]
dēva sakala surapatihi sihāhīṃ. āju puraṃdara sama kōu nāhīṃ..
mudita dēvagana rāmahi dēkhī. nṛpasamāja duhu haraṣu bisēṣī.. [1-316-4]
Even Śāradā is unable to describe the noble steed on which Śrī Rāma rode. Śaṅkara (who has five faces, with three eyes each) was enamoured of Śrī Rāma’s beauty and congratulated himself on His possessing as many as fifteen eyes. When Śrī Hari (Viṣṇu) fondly gazed on Rāma, both Rāma and Her lord were equally enchanted. (The four-faced) Brahma too was delighted to behold Śrī Rāma’s beauty; but he felt sorry to think that he had only eight eyes. The generalissimo of the heavenly host (the six-faced Kārtikeya) exulted over the fact of his possessing half as many eyes again as Brahmā. When the wise lord of celestials gazed on Śrī Rāma (with his thousand eyes), he thought Gautama’s curse as the greatest blessing. All the gods envied Indra and observed, “No one can vie with Purandara (Indra) today.” The whole host of heavenly beings rejoiced to behold Śrī Rāma and there was joy beyond measure in the court of both the monarchs.
Chhands
ati haraṣu rājasamāja duhu disi duṃdubhīṃ bājahiṃ ghanī.
baraṣahiṃ sumana sura haraṣi kahi jaya jayati jaya raghukulamanī..
ēhi bhāomti jāni barāta āvata bājanē bahu bājahīṃ.
rāni suāsini bōli parichani hētu maṃgala sājahīṃ..
There was great rejoicing in the court of both the kings and a tempestuous clash of kettledrums on both sides; the gods rained down flowers, shouting in their joy, “Glory, glory, glory to the Jewel of Raghu’s race!” In this way when it was known that the marriage procession was approaching, all sorts of music began to play; while Queen Sunayanā (Sītā’s mother) summoned married women whose husbands were alive and prepared with their help auspicious materials for the ceremony of waving lights round the bridegroom.
Dohas
saji āratī anēka bidhi maṃgala sakala saomvāri.
calīṃ mudita parichani karana gajagāmini bara nāri..317.. [1-317]
Kindling lights of various kinds and collecting all other articles of good omen, a bevy of graceful women, who possessed the charming gait of an elephant, proceeded joyfully to perform the ceremony of waving lights round the bridegroom.
Chaupais
bidhubadanīṃ saba saba mṛgalōcani. saba nija tana chabi rati madu mōcani..
pahirēṃ barana barana bara cīrā. sakala bibhūṣana sajēṃ sarīrā.. [1-317-1]
sakala sumaṃgala aṃga banāēom. karahiṃ gāna kalakaṃṭhi lajāēom..
kaṃkana kiṃkini nūpura bājahiṃ. cāli bilōki kāma gaja lājahiṃ.. [1-317-2]
bājahiṃ bājanē bibidha prakārā. nabha aru nagara sumaṃgalacārā..
sacī sāradā ramā bhavānī. jē suratiya suci sahaja sayānī.. [1-317-3]
kapaṭa nāri bara bēṣa banāī. milīṃ sakala ranivāsahiṃ jāī..
karahiṃ gāna kala maṃgala bānīṃ. haraṣa bibasa saba kāhu na jānī.. [1-317-4]
They all had moon-like faces, and eyes like those of a gazelle; by the elegance of their form they robbed Rati (Love’s consort) of all self-conceit. Attired in costly garments of various colours they had adorned their person with all kinds of ornaments. They had further beautified all their limbs with auspicious materials, and sang melodies that put to shame even a female cuckoo. Bracelets, small bells round their waistband as well as anklets made a jingling sound as they moved and even Love’s elephants blushed for shame to see their gait. All kinds of music played and there were rejoicing both in the heavens and in the city. Śacī (Indra’s consort), Śāradā, Rāma, Bhavānī and other goddesses, who were pure-hearted and clever by nature, assumed the disguise of lovely women and joined the royal gynaeceum. They sang festal songs in a melodious voice; and as everyone was overcome with joy no one could recognize them.
Chhands
kō jāna kēhi ānaṃda basa saba brahmu bara parichana calī.
kala gāna madhura nisāna baraṣahiṃ sumana sura sōbhā bhalī..
ānaṃdakaṃdu bilōki dūlahu sakala hiyaom haraṣita bhaī..
aṃbhōja aṃbaka aṃbu umagi suaṃga pulakāvali chaī..
Who should recognize whom, when everyone in the gynaeceum proceeded in her ecstatic joy to join the ceremony of waving lights round the bridegroom, who was no other than the Supreme Spirit incarnate. Melodious songs were being sung and kettledrums gently sounded; the gods rained down flowers and everything looked most charming. All the women were delighted at heart to behold the bridegroom, who was the fountain of joy; tears of love rushed to their lotus-like eyes and the hair on their pretty limbs stood erect.
Dohas
jō sukha bhā siya mātu mana dēkhi rāma bara bēṣu.
sō na sakahiṃ kahi kalapa sata sahasa sāradā sēṣu..318.. [1-318]
The joy which Sītā’s mother felt in her heart on beholding Śrī Rāma in the attire of a bridegroom was more than a thousand Śāradās and Śeṣas could not tell in a hundred Kalpas.
Chaupais
nayana nīru haṭi maṃgala jānī. parichani karahiṃ mudita mana rānī..
bēda bihita aru kula ācārū. kīnha bhalī bidhi saba byavahārū.. [1-318-1]
paṃca sabada dhuni maṃgala gānā. paṭa pāomvaḍaē parahiṃ bidhi nānā..
kari āratī araghu tinha dīnhā. rāma gamanu maṃḍapa taba kīnhā.. [1-318-2]
dasarathu sahita samāja birājē. bibhava bilōki lōkapati lājē..
samayaom samayaom sura baraṣahiṃ phūlā. sāṃti paḍhahiṃ mahisura anukūlā.. [1-318-3]
nabha aru nagara kōlāhala hōī. āpani para kachu sunai na kōī..
ēhi bidhi rāmu maṃḍapahiṃ āē. araghu dēi āsana baiṭhāē.. [1-318-4]
Restraining her tears out of regard for the auspicious occasion, Queen Sunayanā performed the ceremony of waving lights with a gladdened heart, and duly completed all the rites prescribed by the Vedas as well as by family usage. The five kinds of music* were being played, accompanied by five varieties of other sounds† and festal songs; carpets of different sorts were spread on the way. After waving lights the queen offered water to Śrī Rāma for washing His hands with and the latter then proceeded to the pavilion. Daśaratha shone in all his glory with his followers; his magnificence put to shame the guardians of the different worlds. From time to time the gods rained down flowers; and the Brāhmaṇas recited propitiatory texts appropriate to the occasion. There was such a great uproar in the heavens as well as in the city that no one could hear one’s own words, much less of others. In this way Śrī Rāma entered the pavilion; after offering Him water to wash His hands with, He was conducted to His seat.
- * The five kinds of music referred to above are those produced from:ó(1) Vīṇā or the lute, (2) the clapping of hands, (3) the clashing of a pair of cymbals, (4) the beating of a kettledrum and (5) the blowing of a trumpet of any other wind instrument.
- † The five varieties of other sounds are: (1) Vedadhvani (the murmuring of Vedic texts), (2) Vandidhvani (the praises sung by family bards), (3) Jayadhvani (shouts of victory), (4) Śaṅkhadhvani (the blast of conches), and (5) Dundubhidhvani (beat of drums).
Chhands
baiṭhāri āsana āratī kari nirakhi baru sukhu pāvahīṃ..
mani basana bhūṣana bhūri vārahiṃ nāri maṃgala gāvahīṃ..
brahmādi surabara bipra bēṣa banāi kautuka dēkhahīṃ.
avalōki raghukula kamala rabi chabi suphala jīvana lēkhahīṃ..
When Rāma was installed on the seat reserved for Him, lights were waved round Him and everyone rejoiced to behold the bridegroom, scattering about Him gems and raiments and ornaments in profusion; while women sang festal songs. Brahma and the other great gods witnessed the spectacle disguised as Brāhmaṇas; and as they gazed on the beauty of Śrī Rāma, who delighted Raghu’s race even as the sun brings joy to the lotuses, they regarded this privilege as the fulfilment of their life.
Dohas
nāū bārī bhāṭa naṭa rāma nichāvari pāi.
mudita asīsahiṃ nāi sira haraṣu na hṛdayaom samāi..319.. [1-319]
Having gathered the offerings scattered about Śrī Rāma, the barbers, torchbearers, family bards and dancers bowed their head and gladly invoked blessings on Him with a heart overflowing with joy.
Chaupais
milē janaku dasarathu ati prītīṃ. kari baidika laukika saba rītīṃ..
milata mahā dōu rāja birājē. upamā khōji khōji kabi lājē.. [1-319-1]
lahī na katahu hāri hiyaom mānī. inha sama ēi upamā ura ānī..
sāmadha dēkhi dēva anurāgē. sumana baraṣi jasu gāvana lāgē.. [1-319-2]
jagu biraṃci upajāvā jaba tēṃ. dēkhē sunē byāha bahu taba tēṃ..
sakala bhāomti sama sāju samājū. sama samadhī dēkhē hama ājū.. [1-319-3]
dēva girā suni suṃdara sāomcī. prīti alaukika duhu disi mācī..
dēta pāomvaḍaē araghu suhāē. sādara janaku maṃḍapahiṃ lyāē.. [1-319-4]
Having observed every custom that derived its authority from the Vedas or from popular tradition the two kings Janaka and Daśaratha, embraced each other with great love. The two monarchs while embracing each other presented a glorious spectacle; poets made repeated efforts to find a suitable analogy but felt abashed at their failure. Finding no comparison anywhere, they felt baffled and concluded that the pair could be likened to themselves alone. The gods were enraptured to see the tie of love between the two kings united by marriage alliance; raining down flowers they began to sing the glories of both. “Ever since Brahmā created the world, we have witnessed and heard of many a marriage; but it is only today that we have seen the pomp and grandeur on both sides so well-balanced in every respect and the fathers of the bride and the bridegroom so well-matched.” Hearing the above voice from heaven, which was so charming yet so true, there was a flood of transcendent love on both sides. Unrolling beautiful carpets on the way and offering water to wash his hands with, Janaka himself conducted Daśaratha to the pavilion with all honour.
Chhands
maṃḍapu bilōki bicītra racanāom ruciratāom muni mana harē..
nija pāni janaka sujāna saba kahu āni siṃghāsana dharē..
kula iṣṭa sarisa basiṣṭa pūjē binaya kari āsiṣa lahī.
kausikahi pūjata parama prīti ki rīti tau na parai kahī..
The marvellous art of the pavilion and its charm captivated the heart even of sages; yet wise Janaka fetched and placed with his own hands thrones for all the honoured guests. He worshipped the sage Vasiṣṭha as if he were his own family deity and supplicating before him received his blessings; while the supreme devotion with which he paid his homage to Kauśika was something too great for words.
Dohas
bāmadēva ādika riṣaya pūjē mudita mahīsa.
diē dibya āsana sabahi saba sana lahī asīsa..320.. [1-320]
King Janaka gladly adored Vāmadeva (another family preceptor of King Daśaratha) and the other Rṣis as well; he gave them all gorgeous seats and received blessings from all of them in return.
Chaupais
bahuri kīnha kōsalapati pūjā. jāni īsa sama bhāu na dūjā..
kīnha jōri kara binaya baḍaāī. kahi nija bhāgya bibhava bahutāī.. [1-320-1]
pūjē bhūpati sakala barātī. samadhi sama sādara saba bhāomtī..
āsana ucita diē saba kāhū. kahauṃ kāha mūkha ēka uchāhū.. [1-320-2]
sakala barāta janaka sanamānī. dāna māna binatī bara bānī..
bidhi hari haru disipati dinarāū. jē jānahiṃ raghubīra prabhāū.. [1-320-3]
kapaṭa bipra bara bēṣa banāēom. kautuka dēkhahiṃ ati sacu pāēom..
pūjē janaka dēva sama jānēṃ. diē suāsana binu pahicānēṃ.. [1-320-4]
Again he paid divine honours to the King of Ayodhyā, taking him to be the peer of Śiva and none other; and mentioning how his fortune and rank had been enhanced through relation with King Daśaratha, he made humble supplication to the latter and extolled him with joined palms. King Janaka worshipped all the members of the bridegroom’s party with the same honour in every respect as he had paid to the bridegroom’s father, and assigned appropriate seats to them all. How am I to describe with my one tongue the warmth of his feeling? Janaka honoured the whole bridegroom’s party with gifts, polite behaviour, supplication and sweet words. Brahma, Hari, Hara, the guardians of the eight quarters of the world* and the sun-god, all of whom had knowledge of Śrī Rāma’s glory, disguised themselves as noble Brāhmaṇas and witnessed the spectacle with great delight. Janaka worshipped them as on a par with gods and, though he recognized them not, assigned them exalted seats.
- * The guardians of the eight quarters of the world are: (1) Indra (the lord of celestials), of the east; (2) Agni (fire-god), of the south-east; (3) Yama (the god dispensing the fruit of one’s good or evil actions), of the south; (4) Nirrti (the god of death), of the south-west; (5) Varuṇa (the god of water), of the west; (6) Vāyu (the wind-god), of the north-west; (7) Kuvera (the god of riches), of the north; and (8) Īśāna (Śiva), of the north-east.
Chhands
pahicāna kō kēhi jāna sabahiṃ apāna sudhi bhōrī bhaī.
ānaṃda kaṃdu bilōki dūlahu ubhaya disi ānaomda maī..
sura lakhē rāma sujāna pūjē mānasika āsana daē.
avalōki sīlu subhāu prabhu kō bibudha mana pramudita bhaē..
Who should recognize and whom should one know, when everyone had forgotten one’s own self? As they gazed on the bridegroom, who was Bliss personified, joy was diffused on both sides (in the bridegroom’s party as well as in the court of Janaka). The all-wise Rāma recognized the gods, worshipped them mentally and assigned them seats of His own fancy. And the immortals were delighted at heart to perceive the congenial manners and gentle disposition of the Lord.
Dohas
rāmacaṃdra mukha caṃdra chabi lōcana cāru cakōra.
karata pāna sādara sakala prēmu pramōdu na thōra..321.. [1-321]
The graceful eyes of all fondly drank in the beauty of Śrī Rāmacandra’s countenance with the utmost love and rapture even as the Cakora bird feeds on the moon’s rays.
Chaupais
samau bilōki basiṣṭha bōlāē. sādara satānaṃdu suni āē..
bēgi kuaomri aba ānahu jāī. calē mudita muni āyasu pāī.. [1-321-1]
rānī suni uparōhita bānī. pramudita sakhinha samēta sayānī..
bipra badhū kulabṛddha bōlāīṃ. kari kula rīti sumaṃgala gāīṃ.. [1-321-2]
nāri bēṣa jē sura bara bāmā. sakala subhāyaom suṃdarī syāmā..
tinhahi dēkhi sukhu pāvahiṃ nārīṃ. binu pahicāni prānahu tē pyārīṃ.. [1-321-3]
bāra bāra sanamānahiṃ rānī. umā ramā sārada sama jānī..
sīya saomvāri samāju banāī. mudita maṃḍapahiṃ calīṃ lavāī.. [1-321-4]
Perceiving that the time of wedding had arrived, Vasiṣṭha sent for Śatānanda with all the honour due to him, and on hearing the call the latter came with all reverence. “Kindly go and bring the bride quickly now.” Receiving the sage’s order he gladly left. The wise queen with her associates was highly pleased to hear the priest’s message; she sent for a few Brāhmaṇa ladies and the elder ladies of the family, who performed the family rites and sang charming festal songs. The consorts of the principal gods, who were disguised as mortal women, were all naturally lovely and in the prime of their youth. The ladies of Janaka’s household were delighted to see them and, even though none recognized them, the ladies held them dearer than their life. The queen honoured them again and again treating them on a par with Umā, Rāma and Śāradā. After adorning Sītā and forming a circle about Her they joyously conducted Her to the pavilion