Ram Charit Manas, Baal Kand, Chaupai line nos. 4-8 and Chanda line nos. 1-4 that
precede Doha no. 95.
But Shiva had not taken affront at all, and had remained calm and neutral. He had
cheerfully entered the city and gone to the place assigned to lodge in before the
marriage ceremony—refer: Ram Charit Manas, Baal Kand, Chaupai line nos. 1 and 5
that precede Doha no. 96.
All these events clearly hint that the great Lord Shiva had no concern for such
worldly gestures and formalities. He was merely fulfilling the wish of his dearest of
Lord, Sri Ram, who has asked him to marry Parvati, as well as to fulfil the wish of his
devotee in the form of Parvati who had done severe Tapa to have him as her husband.
Refer: Ram Charit Manas, Baal Kand, (i) from Chaupai line no. 5 that precedes Doha
no. 76—to Chaupai line no. 6 that precedes Doha no. 77 where the conversation
between Lord Ram and Shiva is narrated; and (ii) Ram Charit Manas, Baal Kand,
from Chaupai line no. 7 that precedes Doha no. 75—to Chaupai line no. 2 that
precedes Doha no. 76 that clearly say that Lord Shiva was anguished by the mental
sufferings of his devotee, who in this case is quite obviously Parvati.
So we come to the incontrovertible conclusion that all the observations of Maina
here are correct. Shiva is dispassionate and detached from the affairs of this mundane
world so much that he was not at all affected and ruffled by such a rude reception; he
is semi-naked and wears no ornaments to mean that he has no attraction for worldly
wealth and a desire to show-off his majesty, and no amount of temptations would lure
him to get distracted from his path of renunciation; he is accompanied by ghosts and
phantoms implying he has no home but prefers a cremation ground instead; he has
ash smeared over his body to clearly indicate that he is an ascetic, and so on and so
forth.
(^2) That is, Narad is not afraid of the sin he is committing by robbing the peace and
happiness of others by giving them such advice as he has given my husband
Himwaan, and my daughter Parvati due to which I have had to face such an
unsavoury situation of having to have a wild person as my daughter’s future husband,
something I had never imagined would happen.
(^3) The woman who gives birth to a child has to suffer immense pain at that moment
which is beyond imagination of a woman who has never borne a child. This is a
figure of speech to mean that since Narad is a wondering mendicant, he cannot
understand the pain and agony a householder suffers from when the girl of the family
is married to a crazy groom who is absolutely not suitable for her. This mental agony
and emotional suffering is experienced by only those who have a family and have to
face constant ridicule and scornful remarks from the world, from their kith and kin, if
one of the members of the family gets an unsuitable spouse, and that too, willingly,
and not out of ignarance. In this case, Parvati had done vouluntary Tapa to get Shiva
as her husband, and had the permission of her parents. The latter cannot feign
ignorance or say that Parvati did not pay heed to their advice and blame her bad luck
that she got a crazy husband. The world would ask them—“Then, why did you allow
your daughter to do Tapa to get such a wild husband when you were aware of her
fate? Couldn’t you, as parents, find a better groom for her?” What answer will they
give to the world?
Maina means that since Narad is a wondering mendicant who has no family or
home, he does not understand the pain and suffering parents have to undergo if their
child’s future is jeapordised.]