dU;k nku l¡dyi dhUg /kjuh/kjAA130AA
bara dulahinihi bilōki sakala mana harasahiṁ.
sākhōccāra samaya saba sura muni bihasahiṁ. 129.
lōka bēda bidhi kīnha līnha jala kusa kara.
kan'yā dāna sam̐kalapa kīnha dharanīdhara. 130.
129-130. Everyone felt jubilant and exhilarated in their hearts when they saw the
groom and the bride together. During the ritual of ‘Sakhochar’ (a ritual wherein the
glory of the two clans, that of the groom and the bride, are narrated aloud), all the
Gods and sages laughed overtly.
[Why did they ‘laugh’? Because when it came to listing to the linage of the
family of Lord Shiva, the narrators were confounded—for the Lord has no beginning
or end, he has no father or mother, he is the Lord of the world and hence its creator
himself, he creates and destroys everything himself, he is the ‘Maha-deva’, the Great
God whom all the other Gods pay their obeisance and respect and therefore he is not
supposed to worship any other God though it is mandatory to do so during the rites of
marriage, and so on and so forth. There is so much paradox with the groom, Lord
Shiva, that the gods and sages could not resist themselves from smiling.
Then there was another reason for the smile—Lord Shiva is supposed to be an
ascetic who has deemed to have renounced all worldly attachments and relationships,
who is supposed to be immune to emotions of love and affection, and here the same
Lord is so enchanted by Parvati that he is willingly marrying her and getting
entangled in the web of responsibilities that are incumbent with marriage!
To top it was the determination of Parvati to accept such a Lord as her
husband who lives in the company of ghosts and phantoms, who spends the better part
of his existence lost in deep meditation and contemplation, whose wrath and anger is
so fierce that he had destroyed Kaam-deo just for the error of disturbing his
meditation by his passionate overtures. What kind of happiness she expects to find in
the company of this groom, wondered the gods and the sages.] (129)
Then ‘Dharnidhar’ (literally one who takes care of the earth; here meaning
Himwan, the ‘king’ of the mountains, as he takes care of his realm) did all the
customs according to established traditions and as prescribed by the Vedas.
Thereafter, he took Kush grass and water in his hands (i.e. in his cupped
palms) and made the vow called ‘giving away of the daughter’, the ritual known as
‘Kanyadaan’. [‘Kanya’ = daughter; ‘Daan’ = to give in a selfless manner.]^1 (130)
[Note—^1 Refer: Ram Charit Manas, Baal Kand, Chaupai line nos. 1-2 that precede
Doha no. 101.]
iwts dqy xqj nso dylq fly lqHk ?kjhA
ykok gkse fc/kku cgqfj Hkk¡ofj ijhAA131AA
canu cafn xazfFk fcf/k dfj /kqo ns[ksmA
Hkk fcckg lc dgfga tue Qy is[ksmAA132AA
pūjē kula gura dēva kalasu sila subha gharī.
lāvā hōma bidhāna bahuri bhām̐vari parī. 131.
bandana bandi gaṁrathi bidhi kari dhuva dēkhē'u.
bhā bibāha saba kahahiṁ janama phala pēkhē'u. 132.