Some of Shiva’s attendants had an emaciated and skinny body, while others were
stout and muscular. Some were clean in their appearance, while others were dirty and
had bad habits. (Chanda line no. 1)
The ornaments they wore were fearsome, and they held skulls in their hands.
Their bodies were smeared with fresh blood. (Chanda line no. 2)
Their faces were like that of donkeys, dogs, pigs and jackals. In fact, they were
so many variations in their forms and attire that it is not possible for one to count or
enumerate them. (Chanda line no. 3)
There were rows after rows of hobgoblins, spirits, ghosts and ascetics^1 which
no one can describe. (Chanda line no. 4)
[Note—^1 The spirits and ghosts represented Shiva’s association with ‘death’ as
explained in a note appended to Chaupai line nos. 7-8 herein above.
The ‘ascetics’ who accompanied Lord Shiva represented the community of sages,
ascetics and hermits for whom Lord is the patron deity.]
‚Ù0. ŸÊø®„U ªÊfl®„U ªËà ¬⁄U◊ Ã⁄U¢ªË ÷Íà ‚’–
Œπà •Áà Á’¬⁄UËà ’Ù‹®„U ’øŸ Á’ÁøòÊ Á’ÁœH 93H
sōraṭhā.
nācahiṁ gāvahiṁ gīta parama taraṅgī bhūta saba.
dēkhata ati biparīta bōlahiṁ bacana bicitra bidhi. 93.
All the ghosts merrily sang and danced to melodious tunes. They spoke funny
languages and said words which were as absurd as their appearances.
Taken all in all, this sight was most ridiculous and absurd to behold^1.
(Sortha/Doha no. 93)
[Note—^1 Why was the ‘sight so ridiculous to behold’? Well, it was a ‘marriage party’,
and not a ‘funeral procession’! It’s so absurd and incredulous that ghosts and
phantoms would accompany a bridegroom and his party of marriage guests. He is not
going to attend his funeral but to the venue of his marriage, and ghosts and phantoms
have their place in a cremation or burial ground, not at a marriage venue!]
øı0. ¡‚ ŒÍ‹„È ÃÁ‚ ’ŸË ’⁄UÊÃÊ – ∑§ıÃÈ∑§ Á’Á’œ „UÙ®„U ◊ª ¡ÊÃÊH 1H
caupā’ī.
jasa dūlahu tasi banī barātā. kautuka bibidha hōhiṁ maga jātā. 1.
[Sage Yagyawalkya observes—] The marriage procession finally took a shape that
matched the groom^1.
As the party moved ahead (towards the bride’s place), there was a lot of fun
and gaiety on the way^2. (1)
[Note—^1 This verse answers the objection raised by Vishnu that the marriage
party was not in sync with the personality of the groom—refer: Ram Charit Manas,
Baal Kand, Doha no. 92 along with Chaupai line no. 8 that precedes it, and Chaupai
line no. 1 that follows it.
(^2) A parallel can be drawn with the events associated with Lord Ram’s marriage.
When his marriage procession headed by his father was on its way from Ayodhya, the
capital city of Lord Ram, to Janakpur, the city of his bride Sita, similar gaiety and