[Published in Dilip Magazine April-June 2023 Issue]
The place of dharma in itihaasa
The central theme of the Valmiki Ramayana is dharma. Our itihasas feature situations full of
human lessons. The characters uphold their dharma, face the consequences of abandoning
dharma and face many subtle conundrums that test their ability to act as per dharma. They
are thus a perennial lesson to us, with new insights emerging from them after every
examination. We understand that dharma is often not obvious and has many subtle layers.
The nature of dharma also changes from yuga to yuga. They are explicated through a
layered hierarchy – Srutis, Smrtis, Puranas and most importantly the codes of behaviour of
sishtas – the learned few who lead ideal lives and practice dharma. Whether it is Anasuya
discussing with Sita or whether it is through the voice of Bhishma to Yudhishthira, it is the
shishta who follows dharma who is the model that is looked upto.
Dharma in Valmiki Ramayana
Right from the beginning, when Maharshi Valmiki asks, “कोन्वस्मिन् साम्प्रतं लोके” , being a
knower of dharma “धर्मज्ञत्वम्” is listed as the must-have quality of a Mahapurusha. Likewise,
he is characterised as “रक्षिता स्वस्य धर्मस्य” …. Other commentators gloss knower of dharma
as one who knows the shrauta and smarta dharmas, one who not only does upadesha but
also is an anushthata of the dharma taught. For acting as per dharma is the only means
(sadhana) of spiritual liberation (alaukika nishresyasa). It is also because Rama knows
samanyadharma (general rules), visheshadharma (specific rules) and varnashrama dharma
(rules regulating societal behaviorl) as prescribed in the shastras. It is easy to be a Pandita in
the times of expounding to others, more so as a king. It is easy to instill in subjects the
sense of dharma due to authority, but only the rare mighty kings follow them. It is for this
that Rama was celebrated as a Dharmajna whether by realised mahatmas such as Shuka or
by devatas such as Brahma or be it by Rishis.
परोपदेशे पण्डित्यं सर्वेषां सुकरं नृणाम् ।
धर्मे स्वीयमनुष्ठानं कस्यचित्तु महात्मनः ।।६२।।
Even a rakshasa such as Maricha knew this and praised Rama as “रामो विग्रहवान् धर्मः”
Alankarikas who wrote works on Sanskrit Poetics, such as Acharya Mammatabhatta in his
Kavyaprakasha say “रामादिवद् वर्तितव्यं स धर्मः रावणवन्न वर्तितव्यं सोऽधर्मः establishing the
purpose of dharma even in Kavyas.
The role of commentaries:
For such a text, many commentaries exist. In the long line of commentaries, comes the
Dharmakutam written by Trayambakaraya Makhi. Some commentaries expound on shlokas
that are hard to explain (duranvaya pratipadanam), some attempt to resolve contradictions
within the kavya (virodha samanvaya), Others have attempted to determine the supreme
devata extolled there in (Shiva or Vishnu). Thus the learned author says that the goal of the
Dharmakutam is to expound on the Ramayana from the standpoint of Dharmashastras, for
no other commentator has done so. Let us take the example of Sita Kalyanam to understand
the approach of Trayambakarayamakhi.
The narrative:
The marriage of Sita and Rama along with the vivaha of Urmila-Lakshmana, Mandavi-
Bharata and Shrutakirti-Shatrughna is outlined in the Balakanda of the Ramayanam. The
day of the Vivaha is fixed on Uttaraphalguni nakshtra. This is understood from Janaka’s
saying to Vishvamitra Maharshi,
उत्तरे दिवसे ब्रह्मन् फल्गुनीभ्यां मनीषिणः ।
वैवाहिकं प्रशंसन्ति भगो यत्र प्रजापतिः ॥
The marriage is fixed for Uttaraphalguni nakshatram whose devata is Prajapati.
Baudhayana mentions UttaraPhalguni along with a series of nakshatras including Rohini,
Mrgashirsha Magha etc as appropriate nakshatras for Vivaha and Study.
Both Dasharatha and Janaka are described as knowers of dharma and kings who perform
the kriyas expected of them appropriately. Dasharatha performs all the required karmas
including shraddham and danam such as godanam before the Vivaha. He then requests
Vasishta, his kulaguru to officiate the ceremony for the vivaha of Rama the delight of the
world. Then at the appointed shubhamuhurta, named Vijaya, they all enter into the place
with the sacrifical altar (yajnavatika) at the invitation of King Janaka and led by Bhagavan
Vasishta and the other Rshis.
The agni for the homa is kindled and the yajnavatika is set up with auspicious things such as
laja, pots of various shapes , conch-shaped vessels filled with water and vessels with
turmeric all around. With the uttering of mantras, Janaka brings Sita decorated in ornaments.
He then says facing Rama,”She Sita my daughter is your sahadharmachari. Accept her and
hold her hand in yours”. Following this, he invites each couple to complete the
Panigrahanam ritual. The description of the vivaha is not extensive. It is here that our
learned commentator poses the question,
“The Shastras name eight types of marriage, each of which is applicable to different varnas
Based on the sparse description and also accounting for the fact that Rama who is
dharmajna is getting married that too in the presence of two noble kings Dasharatha and
Janaka who are themselves trained in not just state and warcraft but also in all the kriyas –
rituals and dharma., he analyses as to what kind of shastriya vivaha SitaKalyanam falls
under.
The various types of vivaham
As per dharmashastra
Smrtis mention eight types of vivaha. Bhagavan Manu says:
Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva, Rakshasa and Paishacha.
- Brahma Vivaha: The bride is given as danam to a groom who is shrutishilavaan –
learned in the Vedas and of good character.
आच्छाद्य चार्चयित्वा च श्रुतशीलवते स्वयम् ।
आहूय दानं कन्याया ब्राह्मो धर्मः प्रकीर्तितः ॥ - Daiva Vivaha: Here the bride is given as dakshina to the young Rtvik who conducts
the yajna.
यज्ञे तु वितते सम्यगृत्विजे कर्म कुर्वते ।
अलङ्कृत्य सुतादानं दैवं धर्मं प्रचक्षते ॥ - Arsha Vivaha: This type of vivaham where the bride is given away after taking one or
two cows dharmically from the groom.
एकं गोमिथुनं द्वे वा वरादादाय धर्मतः ।
कन्याप्रदानं विधिवदार्षो धर्मः स उच्यते ॥
- Prajapatya Vivaha: In accordance with the rites, in a yagnashala, saying to the bride
and the groom , “you both together take up the duties of grhasthashrama and doing
the kanyadanam (and panigrahana) is known as Prajapatya Vivaha
सहोभौ चरतां धर्मं इति वाचानुभाष्य च ।
कन्याप्रदानं अभ्यर्च्य प्राजापत्यो विधिः स्मृतः॥ - Asura Vivaha: Giving wealth as per one’s capacity and giving the kanya is known as
Asura Vivaha.
ज्ञातिभ्यो द्रविणं दत्त्वा कन्यायै चैव शक्तितः ।
कन्याप्रदानं स्वाच्छन्द्यादासुरो धर्म उच्यते ॥ - Gandharva Vivaha:
इच्छयान्योन्यसंयोगः कन्यायाश्च वरस्य च ।
गान्धर्वः स तु विज्ञेयो मैथुन्यः कामसंभवः॥
The type of vivaha born out of mutual desire of the kanya and vara is Gandharva
Vivaha. - Paishaca
- Rakshasa Vivaha
The last two are done by forceful means such as carrying the bride away and are
always condemned as adharma. However when it comes to Kings, conquering lands
there was the practice of taking away the bride by force. Hence these are accepted
for certain specific situations and are condemned in most if not all. Thus each vivaha
has restrictions and applies only to certain communities, and that too in specific
situations.
Which among these were Rama’s Vivaha?
The commentator initially poses the question that Rama’s vivaha does not really fall
into any of these eight types. This is not Brahma as a kshatriya is not invited and
given dana. Nor is it Daiva as a Kshatriya cannot be the Dikshita / Rtvik of a Yajna.
Nor is it Arsha as there is no dana of a pair of cows to the groom by the father of the
bride. Nor can it really be Prajapatya as Janaka has stated the condition of breaking
the bow and offers the kanya as a virya shulka. It is neither Asura as there is no
acceptance of money in the transaction nor is it gandharva born out of the mutual
union of the couple.The Vivaha does not occur under violent adharma means of
Rakshasa and Paishacha either. What then would this wedding be classified under?
Then Trayambakarayamakhi says that this is a Prajapatya Vivaha and posits the
reasons for the same. He quotes Gautama Smrti and Manu Smrti and says when the
mantras are accompanied by the Vakya “Both of you walk in the path of Dharma”.
Then the next difficulty arises. But the Prajapatya Vivaha is not applicable for
Kshatriyas.
Then he discusses the applicability of each type of marriage to each community and
elaborates on the opinion of various smrtikaras. Some say that for a brahmana,
Brahma, Daiva, Arsha, Prajapatya and Asura are allowed with each preceding one
being of more merit than the later. (पूर्व पूर्व श्रेयान् ), while others say that only four are
applicable for a Brahmana. For a Kshatriya Asura, Gandharva, Rakshasa, Paishacha
are applicable again in decreasing order of merit. Likewise for the remaining two
varnas, Asura, Gandharva and Paishacha are applicable.
After evaluating various statements in the Smrtis, the commentator concludes that
regardless of varna the last two are adharma due to the use of force. Similarly as per
the text, Raghavanandiya the Prajapatya Vivaha can be considered as “sarva varna
sadharana” (ie common for all varnas in the absence of other means). Further, even
though shastra gives the provision of use of force or carrying away the bride,
Ramachandra who is an embodiment of sarvabhutadaya ie compassion towards all
would never ever choose adharma over dharma. Hence the vivaha of Ramachandra
is Prajapatya.
On the term Viryashulka and its applicability
During the Dhanur yajna, Sita is declared the Virya shulka (reward as a test for
heroism). Whomever can break Shiva’s bow receives her hand. Shastras, however, condemn this act of giving or receiving shulka, equating it to a father selling his own daughter.
Why then does the text use the word shulka? The author says that the word shulka is
aupacharika figurative and should not be interpreted literally. Why so? Because
where shulka is accepted or offered it is for the support of one’s livelihood or for the
acceptance or receipt of transaction of money. Here there is none. The word
Viryashulka merely is used to allude to the fact that Vira is the most excellent trait for
a Kshatriya Prince and it is this Vira that is tested here by the challenge of breaking
Shiva’s bow. No money or goods was exchanged. Janaka did not need any dravya to
support himself.
Conclusion:
Therefore this is a Prajapatya Vivaha and the entire sequence of events abides by
shastra proving the adage, “Ramo Vigrahavaan Dharmaha”. We can see this
continued sustenance and exemplary stress on Dharma in each step of their life
including the segment where Sita and Rama discuss the role of violence. Sita
advocates giving up arms and Rama convinces her of the necessity for a King even
in Vanavasa to protect the subjects such as the Rishis.
Thus in conclusion, Rama’s Kodanda stands firm in protecting and establishing
Dharma much like our Jagadguru’s danda stood and continues to stand for
sustenance of dharma.