The marriage of Shri Sita and Shri Rama
Vivah Panchami is one of the most auspicious dates in Hindu calender, on which Hindus celebrate the divine marriage anniversary of Nitya-Divya Dampati (eternal divine couple) Bhagavan Sri Rama and Bhagavati Sri Sita Ji. Vivah Panchami is observed on the fifth day of the Shukla Paksha (Bright half of the month) or waxing phase of moon in the Margashirsh month (November – December).
On this most auspicious day, Vivah-Utsav of Sri Rajkishori ji (princess Sita who has been hailed as सर्वलक्षणसम्पन्ना नारीणामुत्तमा वधूः the one endowed with all auspicious divine qualities and marks, and the foremost among all ladies (Nayikas) appeared ever on this earth) and Rajkishore Ji (prince Rama who is hailed as पुरुषोत्तम , the foremost among all men appeared ever on this earth) is celebrated in temples across India and sacred places associated with Sri Rama and Maa Sita in Ayodhya and Mithilanchal region of India.
The vivah-leela in Mithila is the most beautiful Madhurya-leela of Bhagavan Shri Shri Sita-Rama, which filled all the worlds with bliss and joy, as if everyone was waiting for this cosmic event to happen to satisfy their eyes to heart's contet by seeing their marriage - seeing the all Saundarya-Rasa Sita standing next to all Shringar-Rasa Shri Rama, as if one Brahman Rama had divided himself in the beginning into two equal-halves (as male 'Rama' and female 'Sita') for this only to perform the divine Vivah leela; all the worlds felt a great bliss on the wedding of the darling daughter of Janaka, Sita with the hero of Raghu's clan, Shri Rama.
राम ⇔ सीता
In the beginning the supreme absolute Brahman Śrī Rāma was one and all alone, a desire for divine play arose in him, and therefore he desired a second, and then he became husband (Śrī Rāma) and wife (Śrī Sītā) for the divine play of love and romance.
सीतारामात्मकं सर्व्वं सर्व्वकारणकारणम्।
अनयोरेकतातत्त्वं गुणतोरूपतोपि च ॥
द्वयोर्नित्यं द्विधारूपं तत्त्वतो नित्यमेकता।
sītārāmātmakaṃ sarvvaṃ sarvvakāraṇa-kāraṇam।
anayōr-ēkatā-tattvaṃ guṇatō-rūpatō-pi ca ॥
dvayōrnityaṃ dvidhārūpaṃ tattvatō nityamēkatā।
“Whole everything is pervaded by SītāRāma. Śrī SītāRāma are the cause of all the causes. They are in fact one and same entity, also by virtue of being equal in their qualities and beauty-elegance-charm of their divine forms.
They both are eternal, of two forms (as Yugal-Brahman, as husband and wife) however one and same Supreme Tattva in essence.”
द्वयोर्नित्यं द्विधारूपं dvayōr-nityaṃ dvidhā-rūpaṃ — They both are eternal without any beginning, and of two forms, It means Śrī Rāma is of Rāma and Sītā forms, and Śrī Sītā is of Sītā and Rāma forms. Sometimes even Sītā exhibited the form of Śrī Rāma in Mithilā in divine play with her female-companions. Although Śrī Sītā and Śrī Rāma are stated to be different in their names and forms, yet they are one and same in Tattva. Their names also transformed into each other, this is supreme secret in itself.
Shruti says they are husband and wife, however their divine wedding happens in this leela-vibhuti only, which fills all the worlds with the divine bliss.
The Bāla-Kānda in Rāmāyaṇa-s concludes with the divine wedding of Śrī Sītā and Śrī Rāma, which makes it clear that the first primary culmination of Avatāra-leelā of Śrī SītāRāma is in the most beautiful Vivāh-leelā for which divine couple takes incarnation in this world.
The divine legend behind Sita-Rama VivahOnce, the king of Mithila Janak saw his darling daughter princess Sita effortlessly lifted the divine bow of Shiva (given by Parashurama to Janaka) in order to worship it. It was an extreme astonishment and pleasure as well to Maharaj Janaka, as his daughter Sita Being a young girl, she could play with that divine bow of Shiva so easily which was so difficult to be handled or lifted by anyone except Shiva or Parashurama (incarnation of Vishnu). Therefore, a pious yet extreme resolution (determination) came in heart of Janaka, Janaka thought only that person could be a match to the most beautiful Sita, who could be capable enough to take aim with the divine bow of Shiva. Then, Maharaj Janak vowed to marry Sita to such person only; and he announced the pre-condition of lifting the bow of Shiva for marrying Sita, and He invited gods, demigods, human kings, princes, and whoever wishes to marry his beautiful princess Sita after passing the test of being powerful enough to lift the divine bow of Lord Shiva.
Maharaj Janak had the concern for finding a suitable and worthy husband for Sita, also because of her divine birth, Sita Ji was divya-Janma (a divine child without a match as revealed by Aakash-Vani, see VR 2.118.31) and Ayonija (non-uterine born). Sita ji herself told about this to Anusuya:
अयोनिजाम् हि माम् ज्नात्वा न अध्यगग्च्छत् स चिन्तयन् ।
सदृशम् च अनुरूपम् च मही पालः पतिम् मम ॥
(वाल्मीकि रामायण २.११८.३७)
ayōnijām hi mām jnātvā na adhyagagcchat sa cintayan ।
sadṛśam ca anurūpam ca mahī pālaḥ patim mama ॥
(vālmīki rāmāyaṇa 2.118.37)
“Knowing me (Sita) to be the one not emerged from a mother's womb, the king Janaka after a deep reflection, was unable to find a suitable and worthy husband for me.”
तस्य बुद्धिर् इयम् जाता चिन्तयानस्य सम्ततम् ।
स्वयम् वरम् तनूजायाः करिष्यामि इति धीमतः ॥
(वाल्मीकि रामायण २.११८.३८)
tasya buddhir iyam jātā cintayānasya samtatam ।
svayam varam tanūjāyāḥ kariṣyāmi iti dhīmataḥ ॥
(vālmīki rāmāyaṇa 2.118.38)
“After reflecting thus deeply, the thought came to him, 'I (King Janaka) shall inaugurate a Svayamvara, a process of self-choosing marriage, for my daughter (Sita).”
Sita was personified Shrii, the embodiment of all beauty and all auspicious qualities. So Many gods, Kings and emperors of earth, even demons, and others wished to marry her. They all came in Mithila to marry the most beautiful Sita after proving their strength and capability in handling the bow of Lord Shiva.
न एतत् सुर गणाः सर्वे स असुरा न च राक्षसाः ।
गंधर्व यक्ष प्रवराः स किन्नर महोरगाः ॥
(वाल्मीकि रामायण १.६७.९)
na ētat sura gaṇāḥ sarvē sa asurā na ca rākṣasāḥ ।
gaṃdharva yakṣa pravarāḥ sa kinnara mahōragāḥ ॥
(vālmīki rāmāyaṇa 1.67.9)
“Alas, None in all the assemblages of gods, inclusive of demigods, demons, gandharva-s, yaksha-s, kinnaraa-s, or reptilian demigods, was capable enough to take aim with this bow and all were rendered incapable even in lifting that divine bow of Shiva. So what will be that capability of one from among humans - Janaka thought this and became extremely disappointed.”
However, Sita was destined to be the consort of Supreme personality Shri Rama, as She is Shri Rama's eternal consort (Swarupa Shakti) in Nitya-Ayodhya Shri Saket Loka. Sage Vishwamitra was on visit to Janak along with his dearest disciples Shri Rama and Lakshmana, and then Shri Rama came to hear the legend of the bow of Shiva. Shri Rama wished to see that divine bow which was not lifted or moved even slightly by assemblages of Gods and demi-gods. As Rama was a Kshatriya prince, so sage Vishwamitra ordered Rama to see the divine bow of Shiva. After having a look of the divine bow, great armed Rama wished to feel and brandish it in his hands. He also wished to take aim with that legendary bow of Lord Shiva.
Shri Rama upon the consent of the sage Vishwamitra grasping it at the middle handgrip playfully grabbed the bow. It was never happened before, the young valorous prince of Dasaratha made it happen effortlessly, Rama easily lifted the divine bow of Shiva in his hand as like an elephant uproots and takes a sugarcane in its' trunk. While many thousands of men, gods, demigods, demons etc were witnessing that right-minded Rama the legatee of Raghu stringed the bow effortlessly. Further, that dextrous one, Rama, has stringed that bow with bowstring and started to stretch it up to his ear to examine its tautness, but that glorious one who is foremost among men, Rama, broke that bow medially. Then there bechanced an explosive explosion when the bow is broken, like the explosiveness of down plunging thunder, and the earth is tremulously tremulous, as it happens when a mountain is exploding. The divine heavy bow of Shiva was not broken by itself because of its' oldness or dryness, but let us blame Rama for breaking it, as with any other toy which children are apt to damage in their playing. He stretched the bowstring so long until it broke.
Prince Rama broke the divine bow of Shiva, and thus broke the ego of the personality to which this bow belonged to. Many people say lord Shiva's ego was associated with it and thus Shri Rama broke the ego of his best devotee Shiva ( रामेति द्व्यक्षरं नाम मानभङ्ग पिनाकिनः -‘Rama’, this two-lettered word is the subduer of Pinakina’pride) and same time, he fulfilled the wish of Sita to marry him. Goswami Tulsidas in Shri Ramcharitmanas describes this amazing task performed by lord Rama in following words:
लेत चढ़ावत खैंचत गाढ़ें। काहुँ न लखा देख सबु ठाढ़ें॥
तेहि छन राम मध्य धनु तोरा। भरे भुवन धुनि घोर कठोरा॥
lēta caढ़āvata khaiṃcata gāढ़ēṃ। kāhum̐ na lakhā dēkha sabu ṭhāढ़ēṃ॥
tēhi chana rāma madhya dhanu tōrā। bharē bhuvana dhuni ghōra kaṭhōrā॥
“The divine bow of Shiva gleamed like a flash of lightning when Rama grasped it in His hand. And then it appeared like a circle in the sky. No one knew when He took it in His hands, strung it and drew it tight; everyone only saw Him standing (with the bow drawn). Instantly Shri Rama broke the bow in halves; the awful crash resounded through all the spheres.”
भे भुवन घोर कठोर रव रबि बाजि तजि मारगु चले।
चिक्करहिं दिग्गज डोल महि अहि कोल कूरुम कलमले॥
सुर असुर मुनि कर कान दीन्हें सकल बिकल बिचारहीं।
कोदंड खंडेउ राम तुलसी जयति बचन उचारहीं॥
(श्रीरामचरितमानस १.२६१, छंद)
bhē bhuvana ghōra kaṭhōra rava rabi bāji taji māragu calē।
cikkarahiṃ diggaja ḍōla mahi ahi kōla kūruma kalamalē॥
sura asura muni kara kāna dīnhēṃ sakala bikala bicārahīṃ।
kōdaṃḍa khaṃḍēu rāma tulasī jayati bacana ucārahīṃ॥
(śrīrāmacaritamānasa 1.261, chaṃda)
“The awful crash reached through the spheres; the horses of the sun-god strayed from their course; the elephants of the quarters trumpeted, the earth shook; the serpent-king, the divine boar (Varaha-avatar) and the divine tortoise (the Kurma-avatar) fidgeted about, Gods, demons and sages put their hands to their ears, and all began anxiously to ponder the cause; but when they learnt, says Tulasidasa, that Shri Rama had broken the bow, they uttered shouts of victory of Lord Rama - Jai Shri Rama.”
ब्रह्मादिक सुर सिद्ध मुनीसा। प्रभुहि प्रसंसहिं देहिं असीसा॥
बरिसहिं सुमन रंग बहु माला। गावहिं किंनर गीत रसाला॥
रही भुवन भरि जय जय बानी। धनुषभंग धुनिजात न जानी॥
मुदित कहहिं जहँ तहँ नर नारी। भंजेउ राम संभुधनु भारी॥
brahmādika sura siddha munīsā। prabhuhi prasaṃsahiṃ dēhiṃ asīsā॥
barisahiṃ sumana raṃga bahu mālā। gāvahiṃ kiṃnara gīta rasālā॥
rahī bhuvana bhari jaya jaya bānī। dhanuṣabhaṃga dhunijāta na jānī॥
mudita kahahiṃ jaham̐ taham̐ nara nārī। bhaṃjēu rāma saṃbhudhanu bhārī॥
“The Lord tossed on ground the two broken pieces of the bow, and everyone rejoiced at the sight. BrahmA and the other gods, Siddhas and great sages praised the Lord and gave Him blessings raining down wreaths and flowers of various colours; the Kinnaras (a class of demigods) sang melodious strains. The shouts of victory re-echoed throughout the universe; the crash that followed the breaking of the bow was drowned in it. Everywhere men and women in their joy kept saying that Rama had broken the massive bow of Shiva.”
Upon the breaking of bow, King Janaka became care-free and felt gratified as if a tired swimmer had reached a shallow.
Can anyone think about the great happiness in the heart of Vaidehi after Shri Rama broke the bow of Shiva, how much she rejoiced the victory of her beloved Rama? Sita's delight could only be compared to that of a female Caataka bird on receiving a rain-drop when the sun is in the same longitude as the constellation named Svati (Arcturus). While her body shrank with modesty, yet Her heart was full of rapture; Her hidden love for Rama could not be perceived by others. After breaking of the bow of Shiva, Janaka offered Sita as bounty of bravery to prince Rama.
इयम् सीता मम सुता सह धर्म चरी तव ॥
प्रतीच्छ च एनाम् भद्रम् ते पाणिम् गृह्णीष्व पाणिना ।
(श्री वाल्मीकि-रामायण १.७६.२६)
iyam sītā mama sutā saha dharma carī tava ॥
pratīccha ca ēnām bhadram tē pāṇim gṛhṇīṣva pāṇinā ।
(śrī vālmīki-rāmāyaṇa 1.76.26)
Janaka said to Rama: This is Sita, my darling daughter, she acquits herself in whatever duty you undertake. Take her wishfully, let safeness betide you, take her palm into your palm...
One can see below the video of Rama breaking Shiva's bow and then after Sita garlanding Shri Rama:
Shri Rama accepted the most beautiful princess Sita as his consort after getting inclination of his Guru Vishwamitra and other elders. Now, it was turn of Sita to invest the bridegroom with the beautiful wreath of victory. Shatananda, the guru of Janak, gave the word and Sita advanced towards Rama. Accompanied by Her fair and talented companions, who were singing festal songs, She paced like a cygnet, Her limbs possessing infinite charm.
सखिन्ह मध्य सिय सोहति कैसें। छबिगन मध्य महाछबि जैसें॥
कर सरोज जयमाल सुहाई। बिस्व बिजय सोभा जेहिं छाई॥1॥
sakhinha madhya siya sōhati kaisēṃ। chabigana madhya mahāchabi jaisēṃ॥
kara sarōja jayamāla suhāī। bisva bijaya sōbhā jēhiṃ chāī॥1॥
“In the midst of Her companions Sita shone as a personification of the supreme beauty among other embodiments of beauty. She held in one of Her lotus hands the fair wreath of victory, resplendent with the glory of triumph over the whole universe.”
She raised the wreath with both of Her hands, but was too overwhelmed with emotion to garland Him. In this act Her uplifted hands shone as if a pair of lotuses with their stalks were timidly investing the moon with a wreath of victory. At this charming sight Her companions broke into a song, while Sita placed the wreath of victory round Shri Rama's neck so as to adorn His breast.
Sita garlanded Shri Rama
रघुबर उर जयमाल देखि देव बरिसहिं सुमन।
सकुचे सकल भुआल जनु बिलोकि रबि कुमुदगन॥
raghubara ura jayamāla dēkhi dēva barisahiṃ sumana।
sakucē sakala bhuāla janu bilōki rabi kumudagana॥
“Witnessing the wreath of victory resting on Shri Rama's bosom, gods rained down flowers.; while the kings who had come in Swayamvara all shrank in confusion like lillies at the rising of the sun.”
सोहति सीय राम कै जोरी । छबि सिंगारु मनहुँ एक ठोरी॥
sōhati sīya rāma kai jōrī । chabi siṃgāru manahum̐ ēka ṭhōrī॥
भावार्थ:-श्री सीता-रामजी की जोड़ी ऐसी सुशोभित हो रही है मानो सुंदरता और श्रृंगार रस एकत्र हो गए हों।
Goswami Tulasidas says: (After Sita placed the wreath of victory round Shri Ram's neck,) Divya-dampati (The divine couple) Shri Sita and Shri Ram shone as if the beauty and sentiment of love had met together in human form.
All the worlds pleased upon the divine marriage of the supreme personality Shri Rama to his eternal feminine companion Shri Sita. All the gods participated in divine marriage ceremony of Sita and Rama in Janakpur.
सिय रघुबीर बिबाहु जे सप्रेम गावहिं सुनहिं।
तिन्ह कहुँ सदा उछाहु मंगलायतन राम जसु॥
siya raghubīra bibāhu jē saprēma gāvahiṃ sunahiṃ।
tinha kahum̐ sadā uchāhu maṃgalāyatana rāma jasu॥
भावार्थ:-श्री सीताजी और श्री रघुनाथजी के विवाह प्रसंग को जो लोग प्रेमपूर्वक गाएँ-सुनेंगे, उनके लिए सदा उत्साह (आनंद) ही उत्साह है, क्योंकि श्री रामचन्द्रजी का यश मंगल का धाम है॥361॥
“Those who lovingly sing or hear the story of Sita and Ram's marriage shall ever rejoice; for Shri Ram's glory is an abode of felicity.”
(In the most confidential Madhurya-leela of Shri Shri SitaRama, all the Sakhis of Sita Ji who wished to get Shri Rama as their Husband or beloved, they were also donated by Maharaj Janak to Shri Rama at the time of marriage, and they came Ayodhya along with their Sakhi Sita and beloved Shri Rama. Those Sakhis are present in Mahal-seva, Nikunj-seva and Nikunj-leela of Bhagavan Shri Shri SitaRama. They feel the highest bliss in the happiness and bliss of Shri Shri SitaRama, for this their all efforts (devotional-services) are directed to see the happiness on the countenance of their Priya-Priyatam Shri Shri SitaRama. Sakhis have Tadatmya (spiritual oneness) with Sita ji in bliss, so they feel all the bliss Sita Ji gets in Nikunj-leela. Therefore, Rasika devotees worship Shri Shri SitaRama in Madhurya, thinking themselves either the female-companion of Sita or her Sister from Mithila.)Sita and Rama, the best eternal couple of cosmos :
The supreme lord of Saket-Loka Shri Rama (Paratpar Brahman) divided himself in two parts, one in form of a prince 'Rama' and another his eternal feminine companion princess Sita in his supreme abode Saketa-Loka.
Rama and Sita.
स वै नैव रेमे। तस्माद् एकाकी न रमते। स द्वितीयं ऐच्छत्।
स हैतावान् आस यथा स्त्री-पुमांसौ सम्परिष्वक्तौ॥
स इममेवात्मानं द्वेधापातयत् ततः पतिश्च पत्नी चाभवतामिति।
sa vai naiva rēmē। tasmād ēkākī na ramatē। sa dvitīyaṃ aicchat।
sa haitāvān āsa yathā strī-pumāṃsau sampariṣvaktau॥
sa imamēvātmānaṃ dvēdhāpātayat tataḥ patiśca patnī cābhavatāmiti।
“He (Rama) did not enjoy (alone). So He desired a second. Therefore, He transformed Himself, becoming as a man (Rama) and woman (Sita) locked in embrace. He divided this, ‘his own self’ into two parts, becoming husband and wife ! This eternal couple (Rama and Sita) blissfully enjoy with each other in Paravyom Saket-Loka.”
That's why everyone should be always devoted to eternal couple Shri Rama and Sita; as they, together, known as Yugal Brahman. In fact, our Ishta is Devi Sita in first and then Rama because Sita is the one who helps the fallen souls to reach the supreme personality of godhead Rama.
रामस्य दयिता भार्या नित्यं प्राणसमा हिता। जनकस्य कुले जाता देवमायेव निर्मिता॥
सर्वलक्षणसम्पन्ना नारीणामुत्तमा वधूः। सीताप्यनुगता रामं शशिनं रोहिणी यथा॥
(श्री वाल्मीकि-रामायण १.१.२५-२६)
rāmasya dayitā bhāryā nityaṃ prāṇasamā hitā। janakasya kulē jātā dēvamāyēva nirmitā॥
sarvalakṣaṇasampannā nārīṇāmuttamā vadhūḥ। sītāpyanugatā rāmaṃ śaśinaṃ rōhiṇī yathā॥
(śrī vālmīki-rāmāyaṇa 1.1.25-26)
“Sita, the best one among the ladies, a possessor of all best qualities and auspicious marks, the one who is as though fashioned by a divine marvel, born in Janak’s family and became Dasarath’s daughter-in-law, and She who is the loving wife and ever-amiable alter-ego of Rama, she always followed Rama as like lady RohiNi following the Moon.”
This Yugal-dampatti (divin couple) are extremely befitting to each other. Shri Rama is the best one suited to Sita in all manner, and Sita is the best one suited to Purushottama Rama.
तुल्यशीलवयोवृत्तां तुल्याभिजनलक्षणाम् ।
राघवोऽर्हति वैदेहीं तं चेयमसितेक्षणा॥
(श्री वाल्मीकि-रामायण ५.१६.५)
tulyaśīlavayōvṛttāṃ tulyābhijanalakṣaṇām ।
rāghavō'rhati vaidēhīṃ taṃ cēyamasitēkṣaṇā॥
(śrī vālmīki-rāmāyaṇa 5.16.5)
“Sri Rama is suited to Sita with Her well matched character, age and conduct; with well matched pedigree and characteristics (beauty, auspicious marks etc) this black-eyed Seetha is also completely suited to Him.”
युक्ता रामस्य भवती धर्मपत्नी गुणान्विता ।
प्रतिसंदिश मां देवि गमिष्ये यत्र राघवः॥
(श्री वाल्मीकि-रामायण ६.११३.४८)
yuktā rāmasya bhavatī dharmapatnī guṇānvitā ।
pratisaṃdiśa māṃ dēvi gamiṣyē yatra rāghavaḥ॥
(śrī vālmīki-rāmāyaṇa 6.113.48)
“Oh' divine consort of Rama! You are indeed the perfect match for Your great husband as his Dharma-patni. You being abode of all best auspicious qualities, You perfectly match to Shri Rama's divine qualities in all aspects.”
Shri Rama is the one who delights in Sita and Sita delights the heart of Rama. Rama and Sita (Shrii Ji), both are same and equal. In Shri Ramcharitmanas, Goswami Tulsidas Ji says:
गिरा अरथ जल बीचि सम कहिअत भिन्न न भिन्न ।
बंदउँ सीता राम पद जिन्हहि परम प्रिय खिन्न॥
girā aratha jala bīci sama kahiata bhinna na bhinna ।
baṃdaum̐ sītā rāma pada jinhahi parama priya khinna ॥
“I reverence the feet of Sita and Rama, who though stated to be different are yet identical just like a word and its' meaning or like water and the waves on its' surface, and to whom the afflicted are most dear.”
Both, Lord Rama and Sita separately accepted this fact they are indeed equal and same, though appear different.
Sita says in Sundar-Kanda of Valmiki RamayaNa:
अनन्या राघवेणाहं भास्करेण प्रभा यथा ॥ (श्री वाल्मीकि-रामायण ५.२१.१५)
ananyā rāghavēṇāhaṃ bhāskarēṇa prabhā yathā ॥
(śrī vālmīki-rāmāyaṇa 5.21.15)
“I (Sita) am not separate with Raghava (Rama) like the sun-shine with the sun.”
Similarly, Shri Rama says in Yuddh-Kanda:
अनन्या हि मया सीता भास्करेण प्रभा यथा ॥ (श्री वाल्मीकि-रामायण ६.११८.१९)
ananyā hi mayā sītā bhāskarēṇa prabhā yathā ॥
(śrī vālmīki-rāmāyaṇa 6.118.19)
“Sita is non different from me (Rama) even as sunlight is non-different from the sun.”
गिरा अरथ जल बीचि सम कहिअत भिन्न न भिन्न।
girā aratha jala bīci sama kahiata bhinna na bhinna।
भावार्थ:– जैसे वाणी और उसके अर्थ तथा जल और जल की लहर के समान कहने में अलग-अलग हैं, परन्तु वास्तव में अभिन्न (एक) हैं, उन श्री सीतारामजी के चरणों की मैं वंदना करता हूँ, जिन्हें दीन-दुःखी बहुत ही प्रिय हैं॥
Purport: I reverence the feet of Śrī Sītā and Śrī Rāma, who though stated to be different are yet identical just like a word and its meaning or like water and the waves on its surface, and to whom the afflicted-humble ones are most dear.
Both Shri Rama and Sita are same and one, Yet appear different. They who worship divine couple Yugal-Brahman Sita-Rama together, they really please Shri Rama, and they are the worshipers of Immutable Brahman. So Sita and Rama both should be worshiped together by everyone.
It is Shri Rama (Brahman) who transformed himself as Rama (husband) and Sita (wife) for Rasa (Raso Vai Sah - He is the Rasa, the reservoir of bliss). Similarly the name 'Rama' transforms itself as the name 'Sita' and vice versa the name 'Sita' transforms itself as 'Rama' as per Sanskrit Vyakarana.
(Note: the Name 'Rama' transforms itself as 'Aum' also and vice-versa as per Sanskrit Vyakarana)
Derivation of 'Sita' Naam from 'Rama' Naam and vice versa: 'ref' (half ra र् on top as in अर्थ arth) transforms itself into visarga (ः) ( ः as in विष्णुः, ः taking form of ref half 'ra' र् on top - विष्णुः विष्णुः ←→ विष्णुर्विष्णुः) and then visarga (ः) becomes "sa" (स). And Ma (म) transforms itself into 'anuswar' (half 'ma' on top i.e. ं as in balam बलं) and then anuswar (ं) transforms itself into ta (त). And aa (आ) transforms itself into ii (ई).
Here the name 'Rama' (राम) transforms itself into Sita (सीता) and vice versa : -
राम = र् अ म
र् आ म
ः ई ं
स ी त
स ी ता
सीता = स ी ता
स ी ता
स ी त
ः ई ं
र् आ म
Here the name 'Rama' (राम) transforms itself into Aum (ॐ) and vice versa.
राम = र् अ म
अ र् म
अ ः म
अ ो म्
ॐ = ओं
अ ो म्
अ र् म
र् अ म
Thus Rama and Sita are equal by their names also.
Again as per Naad-Vygyana also : सीता = राम = 54 (⇒9)
सीताराम (SitaRama) = सीता (Sita) + राम (Rama) = 54 + 54 = 108 (⇒9)
ब्रह्म (brahm) = 108
Therefore, ब्रह्म (brahm) = सीताराम (SitaRama) = 108
Thus as per Naad-Vigyaan and Vyakarana, even names of Sita and Rama are equal and perfect couple in every respect. And Brahm (the absolute one) always exists in form of Nitya-divya-dampati (eternal divine couple husband and wife) form.
Again the beeja (seed-letter) of Sita is श्री (Shri). In श्री (Shri), 'Sha' (श) stands for Sita (सीता), 'Ra' (र) stands for Rama (राम) and 'ii' (ई or ी ) stands for 'ananyta' of Jivas (जीव) means Jivas solely belong to Sita and Rama only, none else. Similarly in the name 'Rama' (राम), Ra (र) stands for Shri Rama (श्रीराम), 'aa' (आ) stands for 'सीता' and ma 'म' stands for Jiva (जीव), which means Jivas are in eternal relation with Bhagavan Shri Shri SitaRama alone, none else. Therefore, SitaRama's service and their happiness should be the foremost priority for a Jiva, no other relation or service should come in between service of divine couple Shri Shri SitaRama.
Both Shri Rama and Shri Sita Ji are Shad-Aishwarya-Sampanna .
ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः ।
aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ।
भावार्थ:- समग्र ऐश्वर्य, शौर्य, यश, श्री, ज्ञान, और वैराग्य इन छः गुणों से "भग" बनता है । ("भगवान" शब्द की व्युत्पत्ति भग से होती है।)
Vishnu Purana says - "He who possesses the six properties, Aishwarya (Lorship or opulence), vIrya (prowess, valor, might), Yasha (fame, glory), Sri (riches splendor), j~nAna (knowledge, dharma), and vaiAgya (dispassion) in full (infinite) degree is called Bhagavan."
Shri Rama is truly Shad-Aishwarya-purna Paripurntamam Bhagavan, he possesses these 6 qualities in full degree: 1) aishwarya (being king of entire cosmos, 'राजा सर्वस्य लोकस्य रामः - rājā sarvasya lōkasya rāmaḥ' [Vālmīki Rāmāyaṇa 3.37.13], he is constantly worshiped by all gods-sages-munis-Paramhamsas etc),
2) vIrya (being second to none in his Paurusham/Valor, "Pauruṣē ca apratidvandvaḥ" - Valmiki Ramayana),
3) yasha (being the one whose unblemished spotless character is exclusively described in 1 billion Ramayanas, 'चरितं रघुनाथस्य शतकोटि प्रविस्तरम् - caritaṃ raghunāthasya śatakōṭi pravistaram" [Padma Purana, Rama-Raksha stotra] । 'नह्यन्योऽर्हति कव्यानां यशोभाग् राघवादृते। - nahyanyō'rhati kavyānāṃ yaśōbhāg rāghavādṛtē। [VR 7.98.18]'- Lord BrahmA ji proclaims " Oh Raghava! none other than You can be worthy of all the fame, eulogies, praises and poems!" । 'यशसश्चैकभाजनम् - yaśasaścaikabhājanam' [VR 4.15.19] - being the only one who deserves to be famous in entire world । In fact that scripture is not deemed as scripture where Rama's name is not present.)
4) Sri (being the Sri of Sri, 'श्रियश्च श्री - śriyaśca śrī' - [VR 2.44.15] as well as possessor of (the consort of) 'the Shri of Shri' i.e. Sita Ji. Being all attractive, ever youthful, having pure unblemished character, and being the reservoir of supreme bliss he delights whole world)
5) j~nAna (Being foremost knower of dharma, 'रामो विग्रहवान् धर्मः - rāmō vigrahavān dharmaḥ' [Vālmīki Rāmāyaṇa 3.37.13])
6) Vairgya (being the one who immediately left the Rajya-Lakshmi of Ayodhya which is most difficult to be renounced for others, just to uphold the dignity of his father's words)
भगवच्छब्दवाच्यानि विना हेयैर्गुणादिभिः॥
bhagavacchabdavācyāni vinā hēyairguṇādibhiḥ॥
In Bhagavan (Shri Rama) these qualities (which describes the word "bhagavan") are present without end, and Shri Bhagavan is without defect (no vile quality can touch him).
Thus Shri Rama alone is Shad-Aishwarya-Sampann Paripurntam Bhagavan in true sense. Shri Rama never lies, Shri Rama never breaks his promises, He never deceives, he is most compassionate, he forgives any number of offense committed towards him (except the offenses committed towards his devotees).
Just like Shri Rama, Sita Ji also is the Shad-Aishwarya-Sampann Bhagavati.
भावार्थ:-उत्पत्ति, स्थिति (पालन) और संहार करने वाली, क्लेशों को हरने वाली तथा सम्पूर्ण कल्याणों को करने वाली श्री रामचन्द्रजी की प्रियतमा श्री सीताजी को मैं नमस्कार करता हूँ॥5॥
Purport: I bow to Sītā (1) the beloved consort of śrī Rāma, who is responsible for (2) the creation, (3) sustenance and (4) dissolution (of the universe), (5) removes afflictions and (6) begets all blessings.
― उद्भवस्थितिसंहारकारिणीं (udbhavasthitisaṃhārakāriṇīṃ ) : Sita ji is responsible for the creation, sustenance and dissolution. She bestows power to BrahmA, VishNu and Shiva for creation, sustenance and dissolution in each universe of the cosmos.
― क्लेशहारिणीम् (klēśahāriṇīm) : Sita Ji removes the afflictions of Jiva and bestows supreme bliss of Ram's nearness. She removes the three fold agony.
― सर्वश्रेयस्करीं (sarvaśrēyaskarīṃ): Sita ji begets all blessings. She does supreme welfare of Jivas and bestows liberation. All four Purushartha of human life : Dharma, Artha, Kama and Moksha are accomplished by her blessings so she is Sarvaśrēyaskarīṃ. She is the mediatrix between soul and Shri Ram (the supreme personality of godhead). She is the great bridge, she is the grace of Shri Ram upon us, she is the means of liberation, so she is eulogized as Sarvaśrēyaskarīṃ.
― रामवल्लभाम् (rāmavallabhām)): This Sita is the one who is the dearest of Ram, the consort of Shri Ram, and the one who delights Shri Ram. Being the wife (Swarupa-Shakti) of Sarveshwar Bhagavan Shri Ram, she is the origin of UmA, ramA (Lakshmi) and brahmAni.
Being responsible for
2) Sustenance and
are the attributes of Mula-Prakriti (the prime cause), which represents complete opulence (Aishwarya).
Next two attributes of Sita ji are:
4) क्लेशहारिणीम् (klēśahāriṇīm) : Sita ji is the remover of afflictions and Maya (ignorance, Avidya)
5) सर्वश्रेयस्करीं (sarvaśrēyaskarīṃ) who begets all blessings. Thus these two attributes are related with grace, liberation, supreme bliss to Jivas and begetting all blessings which represents completeness of Sita Ji in infinite auspicious qualities (Kalyan-Gun-Ganas).
And the sixth attribute is:
6) रामवल्लभाम् (rāmavallabhām))) of being Vallabha of Shri Ram is the most unique, as she is the one who delights Shri Ram who delights whole world. Ram is the one who delights the whole world and Sita ji is the one who is even delight to Shri Ram. Ram and Sita are inseparable, Ram is Raseshwar and Sita is Raseshwari. This 6th attribute of being delight to Shri Ram represents her completeness in Madhurya (Sweetness) .
षड्-ऐश्वर्यों से संपन्न श्री सीता जी श्री राम-रूपा ब्रह्म-स्वरूपिणी हैं ।
And thus being complete in all these 6 attributes, Sita Ji is verily same like Brahman Shri Rama.
The divine auspicious marks on the lotus feet of divine couple Sita and Rama:
Here Goswami Ji reverences the lotus-feet of divine couple together. Sita and Rama are one and same, but appears different.
तानि सर्वाणि रामस्य पादे तिष्ठन्ति वामके ।
tāni sarvāṇi rāmasya pādē tiṣṭhanti vāmakē ।
“There are 24 divine signs (marks) in the lotus feet of Shri Rama, and same signs are there in lotus feet of Sita Ji. Whatever signs are there in Shri Rama's left foot, those are present in Sita's right foot, in same way whatever signs are present in Shri Rama's right foot are present in Sita's left foot.”
Those 24 divine marks in lotus feet of Shri Rama are :
चरन चिन्ह रघुबीर के संतन सदा सहायका॥
carana cinha raghubīra kē saṃtana sadā sahāyakā॥
भावार्थ: – (परम-वैष्णव श्री नाभाजी महाराज ने भगवान के भक्तों का गुणगान अपनी दिब्य-कृति श्री भक्तमाल में किया है, उनकी कृति भक्तमाल सभी द्वारा सम्मानित है । श्री नाभादासजी श्रीसंप्रदाय (श्रीरामानन्दी-संप्रदाय) के श्रीरामोपासक श्रीवैष्णव थे इसलिए भक्तमाल के लेखन के प्रारंभ में वे भगवान श्रीराम के चरणकमल -चिह्नों का ध्यान करते हैं, ऐसा इसलिए भी क्यूंकि भगवत् पद से श्री राम हीं वाच्य हैं –) वे कहते हैं कि श्री राम जिनमे ऐश्वर्य (दयावीरता), वीर्य (पराक्रमवीरता), श्री (दानवीरता), ज्ञान (विद्यावीरता और धर्मवीरता) और वैराग्य (त्यागवीरता), और इन सबका समस्त लोकों में सुन्दर सुयश होने का गुण नित्य विद्यमान होने के कारण उनके श्रीचरणकमलोंके चिन्ह संतोंके सदैव सहायक रहते हैं, संतोंकी निरन्तर सहायता करते रहते हैं। वे दिव्य २४ चरण-चिह्न हैं – (१) अङ्कुश (बर्छी) (२) अम्बर (आकाश) (३) अम्बर- वस्त्र (४) कुलिश (वज्र) (५) कमल (६) यव (७) ध्वजा (८) धेनुपद - गोपद (९) शङ्ख (१०) चक्र (११) स्वस्तिक (१२) जम्बूफल (१३) कलश (१४) सुधाह्रद - अमृतसरोवर (१५) अर्धचन्द्र (१६) षट्कोण (१७) मीन - मछली (१८) बिन्दु (१९) ऊर्ध्वरेखा (२०) अष्टकोण (२१) त्रिकोण (२२) इन्द्र (२३) धनुष एवं (२४) विशेष जीवात्मा – ये चौबीसों चिह्नके रूपमें सीतापति भगवान् श्रीरामके चरणोंमें निरन्तर विराजते रहते हैं। ये निरन्तर स्मरणमात्रसे मङ्गलदायक बन जाते हैं और ये ही भगवान् श्रीरामके चरणकमलोंके चौबीसों चिह्न संतोंके लिये निरन्तर सहायक सिद्ध होते हैं। (‘अम्बर’शब्दका तात्पर्य २) आकाश और ३) वस्त्र इन दोनोंसे है। )
Translation: (Param-Vaishnav Shri Nabhadas Maharaj has sung the glory of devotees of Bhagavan in his Bhaktmaal which is respected by all. Shri Nabhadas was renowned Vaishnava-acharya in the lineage of Shri-Sampradaya (Shri Ramanandi Sampradaya), therefore in the starting of Bhaktamaal he meditates upon the divine-marks in the lotus feet of Bhagavan Shri Rama. This is also because the word 'Bhagavan' directly denotes Rama –) he says Shri Raghuveer (Rama) in whom Aishwarya (Lordship, being supreme Lord of entire cosmos), Virya (second to none in his prowess), Yasha (the most glorious one), Shri (begetter of all blessings), j~nana (being the embodiment of dharma and knowledge), and Vairagya (dispassion) are eternally present, hence the divine-marks present in his lotus feet are auspicious, suitable and helpful for Saintly people. Those 24 auspicious divine-marks in lotus feet of Shri Rama are: 1) Ankush (spear), 2) Ambar - Sky 3) Ambar - cloth, 4) Vajra (thunderbolt), 5) lotus flower, 6) barley, 7) flag, 8) cow's hoof, 9) Conch, 10) sudarshan-disc, 11) Swastika, 12) Berry fruit, 13) Pitcher, 14) the ambrosial-lake, 15) Crescent-moon, 16) Shatkona - Hexagon, 17) Fish, 18) Bindu - dot, 19) Urdhvarekha - a line going upward, 20) Ashtakona - Octagon, 21) Trikona - Triangle, 22) Indra - The god of heaven, 23) Dhanush - Bow (represents ॐ), and 24) especial Jivatmana (representing Baddh, Mukta, and Nitya-Mukta Jivas). Always remembering these 24 divine marks present in the lotus feet of Shri Rama begets auspiciousness in life, and thus these divine marks becomes helpful for saintly people. (Here 'Ambar' stands for 2) sky as well as for 3) cloth both).
Thus both Rama and Sita are one and same without any difference.
Let's remember the lotus feet of divine couple Shri Shri SitaRama on the auspicious day of Vivah-Panchami.
The Sita-Rama Vivah Panchami is the day of great importance at Janakpur in Nepal. Thousands of people arrive at Janakpur and visit the palace of king Janaka (now a Temple) to celebrate the marriage-festival of Mata Sita and Bhagavan Sri Rama.
All glories to divine couple Shri Shri Sita-Rama!
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॥ श्रीसीतारामचंद्रार्पणमस्तु ॥