Rama Kalyana does not mean the marriage of Rama and Sita at the physical level. Rama Kalyana is Atma Kalyana; it significance the merging of atma (individualised soul) with Paramatma (universal soul). The Ramayana is not the story of an individual. Rama symbolises cosmic and universal spirit. (SSS Vol.38, p.118)
It was in Mithila that Rama encountered Sita representing Sattvika quality. Having killed Tataki of the Tamasika temperament and redeemed Ahalya representing Rajasika temperament, He accepted Sita who represented Sattvika quality. The marriage of Sita and Rama is symbolic of the union between Prakriti and Paramatma. (SSS Vol.25, p.181)
Ramawalked quietly towards the bow, much to the chagrin and amazement of the princes gathered. Commotion arose in the court when Rama, a tender boy of fourteen, was walking towards the bow of Shiva, for it was an audacious act on the part of a young boy to dare to lift the matchless bow of Shiva. (SSB 1996, p.28)
The earth is endowed with several forms of energy. In between Akasha and the earth is permeated by a vast medium of energy field. The power of planet earth is unimaginable. Hence, earth is considered to be the storehouse of all energies. Predominant among the energies is the power of magnetism. Repeated investigations have failed to throw light on the nature of this energy.
At the time when Ramawent to lift Lord Shivas bow, Bhudevi rejoiced. The various kings and princes who had assembled were not of the right age for Sita. Their looks too were of no match to those of Sita. Rama alone looked extremely youthful. His physical features were beyond description. He was extremely handsome. Bhudevi decided that Rama was the right match for Sita. She saw to it that there was no obstruction on Ramas path to victory in the assembly. When Rama lifted Lord Shivas bow, he used his left hand as if to indicate that he required just his left hand to accomplish something which others found impossible. This was actually the great strength of mother earth at work. She reduced the weight of the bow and enhanced Ramas strength. The wonderful powers of the earth are indescribable. However, all the minerals, metals and chemicals that are in the earth are present in man too. Energies like the electric, chemical, magnetic, etc., these and many more strengths are immanent in man. One cannot say how many, but every kind of energy and material in the core of earth are already in man. But, there is no realization in man regarding his great potential. The power of the divine in man is extremely sacred. Man is tremendously powerful because of this Divinity in him.
He can do anything, if only he wills. Today, thanks to the influence of science, man has reached the moon. He has also brought back dust from the moon. Actually, these are all expressions of the inner strength of man. It is a pity that man cannot recognize his own strength. At present, everyone is asking the others, Who are you? Very few ask the question, Who am I? All your problems get solved when you inquire into this question. In the answer to this question is embedded the answer to all questions. (SSB 2002, pp.112-113)
The moment he did that a severe turbulence struck and shook everybody. Lakshmanathen got up and with one foot pressed down the earth firmly. Even Vishwamitradidnt know what Lakshmana was up to. He asked, Lakshmana, what is happening? What are you doing? Lakshmana humbly bowed the head and said, This is the help I must render to my elder brother. What Lakshmana meant was that, when Ramaraised the bow, there was a sudden tilt in earths balance leading to the turbulence. By pressing down the earth Lakshmana was balancing the shift. (SSB 2002, p.54)
The Celestial Wedding - Sita Kalyanam
The Invitations, preparations and celebrations:
It seemed as if the entire population of Ayodhyahad come to witness the marriage of Sitaand Rama. (SSS Vol.42, p.85) The people of Mithila were fascinated by appearance of Rama. They went in ecstasy watching the conduct and beauty of Rama. They thought that Rama and Sita made an excellent match. They sang songs inviting people to see the marriage of Rama and Sita. One such song goes like this:
Welcome to all for Ramas wedding;
together we shall witness the joyous scene.
Many have gathered already,
decked up in all their finery.
With necklaces the ladies are adorned
Of jewels pure and gleaming.
Ramashall tie the knot today
to beauteous Sita, oh what a fine match they make.
Father Dasharathahas made ready bounteous feasts.
All learned sages are assembled with Vashisthapresiding.
Oh, what a multitude has assembled
to rejoice, hearts with joy overflowing.
Wedding of the holy pair
Ramaand Sita, such a sight is indeed rare.
The sight shall confer great merit.
Ramalooks the cool full moon,
and Sitais a matching double.
The compassionate Ramawho loves all
will confer his grace on us all.
Come quickly to see the holy wedding of Ramaand Sita.
(Telugu Song)
People sang songs like this, rejoicing at the marriage of Ramaand Sita. The people of Ayodhyaas well as Mithila were greatly delighted. They rejoiced immensely. (SSB 2002, pp.108-109) There is an episode in Ramayana, which indicates what love the people of Ayodhya and Mithila bore to Rama and Sita. The people of Ayodhya set out in their thousands to witness the wedding of Rama and Sita in Mithila. The whole of Mithila was rejoicing over the auspicious occasion. Women were summoning all women and children to witness the sacred wedding. They were telling the other ladies; Sisters! What a unique opportunity to witness the glorious wedding of Rama and Sita. (SSS Vol.27, pp.116-117)
The Marriage Rituals:
The marriage celebrations at Mithila lasted four days. Though to us our marriage rituals appear to be merely materialistic, they are laden with deep, spiritual significance. On the first day of the marriage, the bridegrooms party proceeded to the house of the bride, accompanied by pundits and priests, to hand over the wedding invitation. On the same day, the brides party, accompanied by Sumangalis (women whose husbands are alive), proceeded to hand over the wedding invitation to the bridegrooms house. (SSB 1996, p.31)
On the second day, the history of the dynasties to which the bride and the bridegroom belonged was read out aloud, and due gratitude was expressed to their respective ancestors. The names of the great Kings who brought glory to Kosala and Mithila were read out and their virtues extolled. The great Emperors who adored the Ikshvaku dynasty were remembered, and their virtues were praised. Similarly, the names of the great ones who reigned over the Kingdom of Videha were read out, beginning with Emperor Nimi who founded the great city of Mithila. These rituals bring out the truth that gratitude is an important aspect of life, and should be expressed towards all those who had contributed to the glory of ones lineage and country. (SSB 1996, p.31)
On the third day, great acts of charity were performed. Cattle and cows, beautifully decorated with ornaments and golden linen, were given away in charity to the deserving ones. Giving away cows in charity is significant, for the cow is one of the four mothers of man (Dehamata Gomata, Bhumata, and Vedamata). (SSB 1996, p.31) On the fourth day, the ritual of Kanyadana took place. (SSB 1996, p.32)
Kanyadana
The brides and the grooms were then readied and brought to the stage. Janakabrought his daughter Sita, followed by Urmila, Mandavi, and Shrutakirti. These three were the daughters of Janakas brothers Saka and Kushadhwaja. Urmila was the daughter of Saaka, while Mandavi and Shrutakirti were the daughters of Kushadhwaja. In the meanwhile, Dasharathabrought his four sons. The curtain between the brides and bridegrooms was raised. (SSB 1996, p.32)
As they were all seated on the stage they appeared to light up the entire city of Mithila. The ladies experienced unlimited thrill. They praised their good fortune at being able to witness the wedding of not just Sitabut all the four princesses. (SSB 2002, p.56)
The wedding was going on. But the four brothers would not raise their heads and look at anybody. In the modern age on the other hand conversations and frivolous behaviour begins much before marriage! But here the brides and grooms sat with their heads lowered in humility and modesty throughout the ceremony. They carried out the instructions of the priest without raising their heads. (SSB 2002, p.56)
At the time of Kanyadana (giving away the daughter as charity) Janaka, in accordance with the injunctions of the Scriptures said, I am giving my daughter as charity to You. The groom was then expected to say, I accept your daughter, but Ramaremained silent without uttering a single word. The priest who was officiating at the marriage said to Rama, Oh Rama! The auspicious moment is getting over; hurry up and say, I accept your daughter. Rama then replied, Those in the Ikshvaku lineage never accept charity. Since you have used the word dana after the word kanya, I cannot accept her. Those in the Ikshvaku dynasty only give charity and never accept it. If you remove the word dana after kanya, I am prepared to accept her. Janaka who understood the mind of Rama, withdrew the word dana after the word kanya. Then, Rama said, I accept your daughter. (SSB 1996, p.33)
Mangala Sutra:
Ramawas looking elsewhere and refused to look at Sita. Janakanoticed this and said to Rama, Mama putri iyam Sita (this is my daughter Sita). To this Rama replied, I have not yet tied the Mangala Sutra (wedlock thread). It is sinful to see the lady before marriage to her, I do not wish to bring disrepute to the great Ikshvaku lineage by my misconduct. This statement of Rama testifies to the fact, that He was the Embodiment of Dharma. Rama observed the principle of one wife, one word, and one arrow. While the priests were chanting mantras and the musicians were playing on the musical instruments, Rama tied the Mangala sutra around the neck of Sita. (SSB 1996, p.32)
Garlanding Ceremony:
Sweet notes of auspicious music reverberated in the air. The Vedic priests chanted the sacred mantras full-throated and blessed the couples. King Dasharathashed tears of joy. Everyone was filled with divine bliss watching the marriage proceedings. It is customary during the occasion that the bride and the bridegroom exchanged garlands. (SSS Vol.38, p.115)
The brides waited with garlands in their hands, as did the grooms. The three brothers would begin their tasks only after Ramastarted it first. The parents too waited behind the children. They went up to Rama and bade him to place the garland around Sitas neck so that other remaining brothers could also do the same. Rama did so and all the brothers followed suit. It was now the turn of the brides. Sita waited with the garland in her hands. Moments passed but Rama would not bend his head! His was a valour and dignity that raised, strung and broke the mighty bow of Lord Shiva. He did not want to bend his head before a woman. And in order to protect his own honour, he kept standing. Rama was tall, broad shouldered and valiant. Though young of age all the brothers were tall and physically strong. The long delay made the people impatient. They wondered as to why Rama refused to bow His head. Rama too was not keen to remain thus. (SSB 2002, p.57-58)
Sitahad to garland Ramafirst, before the other brides could garland their respective bridegrooms. Sita, being short in stature, could not garland Rama who was ajanubahu (tall personality). Unless Rama bent His head before Sita, she could not garland Him. But He did not want to bend His head lest people should blame Him for not maintaining the honour of His lineage. Unable to garland Rama, Sitawas holding the garland in her hand for a long time. There was another secret in this act of Rama. Lakshmanawas the incarnation of Adisesha who carried mother earth on his hood. (SSS Vol.38, p.115)
Lakshmana s subtle intellect
Ramalooked at Lakshmanaand made an almost imperceptible signal. The four brotherswere always sharp and alert. This was depicted in Tyagarajas song.
Ramalooked at Lakshmanaas if to say, Look, why dont you raise that part of the earth where Sitais standing to enable her to garland Me. (SSS Vol.38, p.116)
He caught Ramas signal and understood that Rama wanted him to raise the portion of earth where Sitawas standing. With an equally slight shake of his head, he indicated that this plan would defy the laws of nature and was hence not suitable for execution. If Sita was raised, so would everyone else! Rama signalled back to Lakshmanato hit on some plan to break the deadlock. Lakshmana, being endowed with intelligence, thought of a plan to solve the problem. All of a sudden, he fell at Ramas feet and would not get up. Rama was forced to bend down and raise Lakshmana from his feet. Grabbing this chance, Sita at once placed her garland on Ramas neck. The moment Sita garlanded Rama; the other sisters too proceeded to garland their grooms. This incident amply demonstrates the lofty, disciplined and honourable style of functioning and behaviour of the brothers. (SSB 2002, pp.58-59) The four brothers and their brides shone like brilliant gemstones. The onlookers shed tears of joy watching the grand spectacle. (SSS Vol.38, p.116)
Talambralu:
One of the rites in the marriage ceremony in India is Talambralu (an Indian custom that the bride and the bridegroom should pour on each others head a handful of sacred grain. (SSB 1996, p.29). Since Janaka, the father of Sita, was immensely rich, he arranged for the pouring, of pearls instead of rice. Sita held a palmful of pearls in her hand over Rama s head. The white pearls in the palms of Sita shone with reddish splendour as her palms were of reddish hue. When she poured the pearls on the white turban Rama wore for the occasion, the pearls shone with the white hue of the turban. The pearls rolling down the body of Sri Rama assumed a dark colour reflecting the bluish colour of Sri Rama, they shone like sapphires.
The pearls shining with reddish hue in the hands of Sitaare symbolic of the Rajo Guna, conveying the message that one is of Rajasika nature in the company of Prakriti. The pearls shining with whitish splendour are symbolic of the Sattva Guna indicating the fact that one acquires the Sattvika nature in the company of God. The nature of persons who belonged neither to Prakriti nor God will be Tamasika persons like the colour of the pearls that rolled down from Rama s head. People of divine orientation shine with Sattvika serenity and purity. People with a worldly outlook display Rajasika quality while those who are neither worldly nor Godly are Tamasika. (SSS Vol.25, pp.182-183)
Promise to be made by bridegroom
According to the Indian tradition, the bridegroom should make the promise arthecha, kamecha, dharmecha, nati charami (I will please her with regard to wealth, desire, and righteousness). Ramarefused to give such a promise for He felt that one should be ready to renounce ones partner in life if she came between Him and His people. So, He vowed, The welfare of my subjects is of Supreme importance to Me. If I find that she displeases My subjects, I will renounce her. That is how Rama set high standards of conduct as a ruler. The rulers of those days were particular about every word they uttered, for they would never go back on their word. (SSB 1996, p.33)
They were received with much love and gaiety. The citizens of Ayodhyadecorated and embellished the streets and houses in a variety of attractive styles. Plantain trees were tied to posts on both sides of the road. Bunches of coconuts were hung from the posts. Rosewater was sprinkled. The entire City was made charming and attractive.
Musicians with their instruments took positions all along the route. Fireworks were collected and distributed all along the line, so that it could be made one continuous stream of colour and cheering noise. They awaited, with the deepest feeling of joy, the party, counting the minutes as they looked into the distance to catch the first glimpse. Women in veils crowded the windows and terraces of the mansions, or peeped from behind curtains tied across them.
Emperor Dasharathaentered the Capital City of Ayodhyawith his sons and their brides. Music rent the air as soon as they were sighted. People cheered enthusiastically, shouting Jai, Jai, till their throats were hoarse. Women waved lights, threw flowers on their path and sprinkled rosewater. The young men were like bright stars. When the populace saw the ennobling scene, many forgot where they stood or who they were. Their joy knew no bounds. Their thirst could not be quenched, however long they gazed; so they walked long distances backward, so that they could keep their eyes fixed on them! Thus, the entire route was covered and they reached the gates of the palace. There, Brahmins had stationed themselves so that they could recite Vedic hymns invoking good fortune and prosperity on the newlyweds. Maids waved lights and performed many rites to ward off the evil eye. They prayed the daughters-in-law to come in, placing the right foot first.
Meanwhile, at the entrance to the zenana, there stood the queens, Kausalya, Sumitra and Kaikeyi, awaiting their approach with avid eagerness. They sprinkled sandal scent, tucked flowers in their hair, and placed dots of red on their foreheads. When the sons came, the queens were overwhelmed with joy. They drew them near and fondled them, patting their heads and chins. They blessed them profusely. Then the four sons and daughters-in-law prostrated before the three mothers. When they did so, their eyes streamed tears of joy, for their happiness knew no bounds.
Meanwhile, the maids brought rice, boiled in milk, in golden plates. The mothers placed the food in the mouths of the newlyweds, and persuaded them to eat it. They gave them milk to drink. Then, they were taken to the inner apartments. In the evening, ladies from Ayodhyawere invited to the palace for sharing in the auspicious ceremonial of welcoming the newlyweds. An imposingly beautiful dais was got ready. Golden seats were placed upon it. The queens brought costly clothes and jewels with precious gems set on them in artistic patterns. They commissioned talented maids-in-waiting to help the daughters-in-law to put them on, and they themselves supervised the wearing of the costume and jewellery. They held them by the hand and led them to their seats.
By that time, Rama, Lakshmana, Bharataand Shatrughnahad come there and taken their seats wearing princely robes, and costly jewels as well as crowns. Each sat to the right of his bride. The mothers as well as the ladies who had been invited from the City feasted their eyes on the splendour of the scene and their ananda was immeasurable. While they were going through the ceremonial, gifts were distributed outside the Palace to people in profusion. Cows, cash, gold, land, grain, vehicles and horses were all given away in plenty.
Brahmins came before the dais and cast auspicious rice grains on the heads of the newlyweds to the accompaniment of the recitation of Vedic hymns. Then women in married status waved 108 lamps before them to ward off the evil eye. After this the sons rose and with their wives they prostrated before the mothers, the father and the Guru, Vashistha. Then, they retired to their own apartments. (RKRV Part I, pp.205-209)
INTREPRATATIONS
Rama Kalyana Merging Of Atma With Paramatma
RamaKalyana does not mean the marriage of Rama and Sitaat physical level. Rama Kalyana is Atma Kalyana; it signifies the merging of atma (individualised soul) with Paramatma (universal soul). The Ramayanais not the story of an individual. Rama symbolises the cosmic and universal spirit. (SSS Vol.38, p.118)
Marriage between Prakriti and Paramatma:
The marriage of Ramaand Sitawas verily the marriage of prakriti and Paramatma. Since Sita was born of the Earth, she was endowed with the magnetic power of the Earth. That is why she could easily lift the bow which was also a part of Prakriti. With the aid of magnetic power, the bow slowly raised itself, as Sita once tried to lift it. The same principle operated when Rama tried to lift the bow of Shiva. Since Rama was a magnet Himself, it was not that difficult for Him to raise the bow. It was all a part of Divine drama enacted for the benefit of mankind. The marriage of Rama and Sita was performed on a most magnificent scale, and people vied with each other to sing the glory and grandeur of the Divine wedding. (SSB 1996, p.29)
The marriage between Ramaand Sitais the confluence of Purusha and Prakriti He understood the meaning of Turiya state - If you take out fullness out of a full thing, what remains is also full - mans aspects are all divine aspects.
We should realise that the strength of Paramatma, which has changed as a result of maya and projected itself as material creation, is symbolised by Sitaand the divine strength of Paramatma is symbolised by Rama. The marriage between Rama and Sita is really the confluence of Purusha and Prakriti. Since Vishwamitraunderstood very well the meaning of Turiya state, he has also understood the symbolic meaning of creation, which is Sita, and he described Sita in this manner. State of Turiya can be regarded by us as literally the form of Atma. If a piece of salt went into the ocean to find out ocean, it gets dissolved in the ocean and cannot come back in its original form. So also, when we learn that jeeva which wants to learn the nature of Atma when it goes there, it will be completely merged in the Atma and cannot come back. Here, it has been established that the nature and meaning of Rama is the silent interval that exists between two primordial sounds of Om. The meaning and the aspect of Rama should also be recognised by us and it conveys to us the kind of connection that exists between one human being and another. Here we can take the example of Divinity, the Brahman, which is a single entity and which has no parallel. Its manifestations are in the form of so many different human beings. If we take a piece of glass prism, we notice that light appears through this prism as being made up of so many different colours. The seven colours that see through the prism are not different and distinct. What basically exists is one single ray of light that is being broken into seven different colours because of the existence of prism. It is not the natural form of the original ray of light. When we light the wick of an oil lamp and try to look at it from different angles, we can see that the light appears to us in a totally different form. All these different forms can be seen in the light of the wick.. They are not different. They are coming from the same source. It is in the context that in Vedantic parlance, it is said that if you take out of fullness from what is already complete and full, then what remains will also be full. Infinity subtracted out of infinity leaves infinity as the reminder.
There is a small example: we go to a shop and we wish to buy a kilo of jaggery. From his stock of the shop keeper has, he will cut a small piece, and will give it after weighing a kilo. The sweetness in the kilogramme of jaggery which you have purchased is in no way different from the sweetness in the same block. The difference is only in the measure. We bring it home, we make small pieces are made out of this kilo of jaggery and put in water and make it into sweet juice and drink. Even when small pieces are made out of this kilo of jaggery and put into water, there is no change in the sweetness of jaggery. The big block, the kilo of jaggery and small pieces of jaggery may differ in the quantity and measure but the taste has not changed. Thus the source is full, from that we have removed fullness and we have experienced this fullness and what remains is also full. If you take out fullness out of a full thing, what remains is also full. Thus the name of Ramademonstrates to us that mans aspects are all divine aspects. They are closely connected with aspect of divinity. (SSB 1977, pp.144-145)
Symbolic meaning of wedding of Ramaand Sita- PrakritiMarries Paramatma
The wedding of Ramaand Sitais not a wedding of one young man and one young woman. This wedding is a union of Prakriti(Cosmos) with the Purusha (Supreme Lord). An old lady sang a song calling upon all women to join the company of people going for the wedding. She described the decorations in Mithila, the divine beauty of Rama and Sita, the splendid scene in the palace and depicted the memorable scenes they would witness at the wedding. (Swami sang the song in His own mellifluous voice with such verve and charm that the entire wedding scene seemed to appear in all its splendour before the gathering). A similar appeal went forth from the mens side to all men, describing the wedding as an occasion that would eradicate all the beholders of their sins. Come, all ye, for the glorious wedding of Kausalyas son was the refrain of the song.
The whole world seemed to rejoice at the wedding of Ramaand Sita, because it had its cosmic significance. It represented the union of Prakriti(Sita) with Purusha, the Super Absolute. Every being in Cosmos, whatever may be the gender, in external form, is essentially feminine. Prakriti (Nature) is feminine. She represents one half of the Lord Ardhangi. The Paramatma (the Supreme Overself) is the Purusha (the Supreme Godhead). Together, Prakriti and Purusha represent the concept of Ardhanarishvara the Divine conceived as half male and half - female. This union of male and female is found in every human being. Everyone should understand this aspect of the Ramayanastory. (SSS Vol.27 p.117)
Sitas aspect is symbolic Vijnana and Prajnana or knowledge and wisdom. She is the embodiment of Shakti. Vishwamitra, who recognised this aspect of Sita, was wanting Rama, the Divinity, to secure this aspect of Sita.
The story of Ramayanateaches us the confluence or the coming together of these two divine aspects. Such a confluence is for the prosperity of the world.
All the great and divine ideas that are contained within us feel exhilarated when we look at the coming together of these two aspects. All the good qualities that are contained in Sitawere being described in terms of beautiful gems, diamonds, pearls and flowers. Everyone was anxious to go and see the marriage of Ramaand Sita. They believed that Rama will look after people with greater joy and bliss and will give them all kinds of weapons and strength during the marriage. When we see the meaning of the words that have been used on that occasion, we realise that creation with all its beauty, with all its attractiveness is in the form of Sita who is born out of the earth. The beauty of creation is being described by Vishwamitrain this story.
The marriage ceremony of Ramashould not be regarded by us as a simple marriage where Rama married Sitaon his own, but we should regard it as a confluence of all the noble qualities that are born with us, with the divine spirit of atma which is Rama. We call this moment an auspicious moment, no that is the moment where the aspect of jiva is brought together with the aspect of Paramatma. When our mind can get fixed on God that is also referred to as an auspicious moment. Many people ask the question, why is it, Swami, that my mind is not getting fixed on Divinity? When we look at it from another angle, say we want to get a girl married to a boy, we talk of issuing an invitation which is called a Lagna Patrika. The word lagna truly means confluence, the coming together of the jivatma and Paramatma. (SSB 1977, p.148-149)
Sitawas no ordinary woman. She was the embodiment of Maha Maya (supreme divine illusion). Ramaacquired Maha Maya as his mate. Sita, for her part, sought oneness with the Atma principle represented by Rama. The marriage of Rama and Sita represents the association of the Atma and the Maya. It is in this combined form of Atma and Maya that Rama entered Ayodhya.