as witness as well as the assembly of guests who attend the ceremony. Going back on
this pledge is regarded as a great sin.(^3) Refer: “Parvati Mangal”, verse no. 130 which precisely describes this ritual.
When the marriage rituals of Lord Ram were being performed, a similar process
of Paani Grahan was done, and a similar exhilaration amongst the gods is observed—
refer: Ram Charit Manas, Baal Kand, Doha no. 324 along with Chanda line nos. 10-
12 that precede it.]
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bēdamantra munibara uccarahīṁ. jaya jaya jaya saṅkara sura karahīṁ. 4.
bājahiṁ bājana bibidha bidhānā. sumanabṛṣṭi nabha bhai bidhi nānā. 5.
The sages chanted the Mantras (sacred verses) from the Vedas even as the gods
applauded in chorus, repeatedly hailing Lord Shiva and his glories by loudly
exclaiming—‘Glory to Lord Shiva; Glory to him; Hail him and his glories!’ (4)
Different kinds of musical instruments were played in a variety of ways;
flowers were showered from the sky (heaven) (to cerebrate the occasion)^1. (5)
[Note—^1 Refer: Ram Charit Manas, Baal Kand, Doha no. 324 along with its preceding
Chaupai line no. 7 where we read a similar chanting of the Vedas, playing of musical
instruments, and showering of the flowers during the marriage rituals of Lord Ram.
Refer also to “Parvati Mangal”, Chanda no. 15 which also describes this
celebration.]
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hara girijā kara bhaya'u bibāhū. sakala bhuvana bhari rahā uchāhū. 6.
In this way, the marriage of Lord Har (Shiva) with Girija (the daughter of the king of
the mountains; or “the daughter of the mountains”^1 ) was formalised. There was
celebration throughout the “Bhuvans”^2 (on this happy occasion). (6)
[Note—Refer: “Parvati Mangal”, verse nos. 132, 147.
(^1) The word “Girija” has two meanings. It means (i) “the one who was born to the
king of the mountains”; and (ii) “the one who was born in the lap of the mountains”.
When we look at this story from worldly perspective where a man understands
everything only from a gross physical angle, the first meaning applies. When we
broaden our view to look at it from a subtler angle that relates to the universe and
Nature, the second meaning applies.
Now the question is: which view, which perspective, which understanding is
better and appropriate to be applied here? The answer is found in the word “Bhuvan”.
This word means the universe as a whole, because the entire living creation is divided
into 14 Bhuvans or segments, one of which is the world we live in. This cosmic view
of Lord Shiva and his union with the cosmic Shakti fits in well with what Narad has
said in Baal Kand, Chaupai line nos. 2-4 that precede Doha no. 98 herein above. It
refers to Lord Shiva as the Supreme Lord of creation, the Maha-deva, the ‘Great
God’, and Parvati as the Mother of the Universe.
Refer: “Parvati Mangal”, line no. 1 of Chanda no. 15 where it is said that there
was joy in all the ‘ten directions’ of the world (“Dasa-Dishaa”).
Though two different terms, viz. “Bhuvan or world” and “Dishaa or directions”,
have been employed in these two separate instances, they essentially mean the same