Although provoked by Parasurama, Rama refrained from narrating to him his high, heroic deeds owing to respect for his father who was present there. Rama knew that a brahmin must not be killed. How then he aimed the arrow purported to kill. Although taking the life of a brahmin, is forbidden, according to the sastras, a kshatriya must kill him if he is attacked, even though he happens to be his teacher.
Bhisma says to Krisna during the discourse on kingly duties in the Mahabharata: O Keshava, even if a kshatriya has to kill in war his preceptors, he is doing a just deed.
Similarly, in Udyogaparvan, Bhisma says to Parasurama, “If an enraged warrior sees a brahmin aiming at him an arrow in a battle and kills him, the verdict of dharmasastra is that his act is not a sin I am a kshatriya and abide by the duty of a kshatriya. When a person acts towards another as the latter acts towards him, he does not offend any dharma.
For the same reason, in the Mahabharata the Pandavas fought with teachers like Bhisma, Drona, Kripa, etc. Thus there is no sin involved in fighting with Parasurama who had come there with an intention to fight.
After marriage rituals 1.76.10-15
‘The king entered the house’ shows ceremonious entry. ‘Ladies equipped with auspicious substances’ indicates rituals and religious ceremonies to be performed by the ladies, ‘they went to the temples and worshipped the family deities’ means the customs and traditions followed in the region and family, ‘Having gifted cows, riches and grains to the worthy brahmins’ suggests that part of the marriage ceremony, which marks the end of vows like celibacy gratifying the brahmins with gifts and recital of benedictory mantras marking the conclusion of an auspicious ceremony. When it is time to take up the homeward journey, the bridegroom should make the bride board the vehicle reciting the mantra ‘Pusha tveto nayatu hastagrihya: May god Pushan lead her holding her hand.
For making her step into a boat, he must recite the half rik starting with ‘ashmanvatiriyate samrabhadhvam. The river is flowing give me your hand. Rise to cross it (Rig.X-53-8). The latter half of the rik (O gods, friends of the host, we let go here all the unhappiness that worried us and proceed to cross the river desiring for food/wealth leading to our happiness) should be chanted while stepping out of the boat. If the bride weeps, the rik jivam rudanti etc.should be recited and the fire of wedding ritual should be carried ahead all along. When the country, tree and crossroad are favourable one should mutter, ma vidan paripanthinah: Let us not encounter hostile impediments on the way. One should behold the spectators muttering, ‘vase vase sumangaliriyam vadhuh’ this bride is a mark of auspiciousness in whichever place she takes up an abode.
Entering of bride into the house:
The bride should then be made to enter the house by reciting, iha priyam prajaya te samrudhyatam: May your progeny enhance happiness of this house. The sacred fire of the wedding ritual is then enkindled and the skin of a bull spread on the floor with its fur on the upper side and the neck portion pointing to the east and the bride should be made to sit on it. Sitting beside her, the bridegroom, should offer four oblations to fire, each to the accompaniment of chanting of the four riks.
On entering the house the vow of celibacy is observed. The bride and the groom should observe celibacy sleeping on the floor and eating food without salt for three nights, twelve nights or one year. Having observed this vow, the clothes of the bride is given away to one who knows the Surya hymn (Rig. X-85). Food should be offered to brahmins and recitation of the swasti mantras (mantras invoking blessings for peace, happiness and prosperity) should be arranged.
The sutra says:
1. ‘When marriage is performed in a different country the conjugal union takes place soon after the wedding. As per the Grihyasutra, celibacy should be observed for three nights. The vrittikara also says, ‘Sexual union must not follow immediately’.
2. Bodhayana: “The sacred fire used for the ritual and later carried along, leads the bride. The bridegroom takes her away from the father’s or the preceptor’s lap reciting ‘ye vadhvah etc.’ (those of the bride—etc.). He then holds her by the right hand, makes her ascend his chariot and brings her to his own house reciting, ‘Pusha tveto nayatu—etc.’ (May god Pushan lead her—etc.). He then recites ‘sugam panthanam—etc.’ (to the path of smooth progress—etc.) to consecrate the path, and the mantra ‘ya oushadhayah—etc.’ (those plants -etc.) to consecrate the plants, trees, rivers forests etc. (on the way).
3. Apastamba: on ‘entering the house’ “Tam tatah pravahayet pravaharayet—etc. (He should take her from there---etc.). ‘grihanuttaraya sankashayati—etc.’ (He appears before the house from the north along with the bride). ‘grihan prapadayannuttaram vachayati dakshinena pada—etc.’, (causing her reach the house from the north stepping with the right foot, makes (her) recite. ‘na cha dehalimadhitishthati---etc.’ (he does not stand on the threshold).
‘The fire should be placed and rekindled at the northeast of the house. At the end of the sacrificial ritual, the bridegroom, standing behind the bride should offer from the left, oblations to the fire to attain to Jaya etc. (Certian verses from Vajasaneyi and Maitrayani texts personified as deities believed to cause victory etc.). After completing the sprinkling of water, both sit on the skin (of a bull) from the north, the bridegroom sitting at the left’.
‘In order to bring forth a male child, a woman with her son alive, should make him sit on her lap from the northern direction and fruits should be offered to him reciting the Uttara yajus mantra. The couple should recite, ‘a nakshatrebhyah---etc.’ (To the stars---etc.). ‘After the rise of stars the bridegroom points out Dhruva and Arundhati stars.
Beginning with, ‘tam chaturthyapararatre—etc’ (To him, on the later half of the night on the fourth lunar day---etc.), he attains to jaya etc. Concluding with the sprinkling of water, he recites the three Uttaras, the rest to be recited at the time of consummation of marriage’. By the word ‘shesham’ (rest) here, the Sutrakara means the remaining part of the section ‘arohorum—etc.’ (Sit on the lap---etc.). By the word ‘samaveshane’ he means at the time of samaveshana (consummation of marriage). The remaining part is to be recited at that time.
Bringing the wife to the house:
Bringing the wife along with the husband makes his wife enter the house chanting, ‘bhadran grihan—etc.’ (Into the blessed house—etc.). He then makes her sit on the skin of a bull chanting, ‘iha gavah—etc.’ (Here the cows—etc.). At this point, the close counsellors of the king should make the couple sow some grain-seeds. Then the couple makes pledges reciting, ‘a nakshatranamudayat—etc.’ (Till the rise of stars-----etc.). Then the bridegroom consecrates the morning and the evening twilights chanting, ‘nilalohite bhavatah---etc.’ (you become a mixture of blue and red---etc.). After the stars become visible they come out in the open and the bridegroom shows to the bride the Dhruva and the Arundhati stars reciting ‘dhruvosi---etc.’ (You are Dhruva-steady- ---etc.) and ‘saptarshayah—etc.’ (Stars indicating the seven sages---etc.).
Then he gets sthalipaka (food cooked in a plate) cooked until an excellent cow is gifted.
Then covering one of the seven tongues (flames) of the fire, with the remaining ghee, he offers oblation with a blended remainder of liquids on the top. And makes the bride go round the fire from the left, chanting, ‘aryamno agnim—etc.’ (The Aryamans to Agni---etc.).
First conjugal union:
The ceremony of sexual union follows. The bride should be taken to a beautiful chamber in which the floor is swept and anointed, decorated with flowers and is filled with fragrance, equipped with incense, lamp and mattresses. The chamber should have been formerly inhabited, well-lit all around with lamps burning with the fuel of cotton-wicks and ghee, well-equipped with pitchers filled with water and with mirrors. Here the bridegroom should make her sit by his side and should mutter, ‘udirshvatah—etc.’ (therefore, speak---etc.). Then making her lie down by his side, he recites, ‘prajapatisstriyam—etc.’ (Prajapati to the wife---etc.). Then he describes her refreshing thus, ‘prajayai tvaetc.’ (For the sake of progeny, to you—etc.). If she sheds tears, he consecrates her with, ‘jivam rudanti—etc.’
Grades of a Brahmin:
A son born to a brahmin from a brahmin wife is called ‘jaata’ (the born), prior to his initiation. Taking up the vow (of an austere life) and commencing the study of the Vedas just after the initiation, he is called a brahmin. After studying one branch of the Vedas he becomes a shrotriya (versed in the Veda). By studying disciplines auxiliary to the Veda, he becomes an anuchana (versed in the Veda and Vedangas to the extent of repeating them after the preceptor). After mastering the kalpasutras (various guides or manuals containing short aphorisms for the performance of Vedic sacrifices), he is considered similar to a rishi (an inspired poet, a singer of sacred hymns). He who masters elucidation of the sutras is known as a bhruna (a learned brahmin). By mastering all the four Vedas he actually becomes a rishi and beyond that he becomes god.
If the bridegroom feels that they should give birth to a shrotriya they should, after completing the ceremony of watching the Arundhati star, observe celibacy for three nights, sleeping on the floor and eating food without salt and other saline or acrid substances. They should wear unwashed (new) clothes and should wear adornments in the morning and evening. They should also carry an arrow and a goad. They should attend upon the sacred fire devoutly and on the fourth night after the sacrifice is concluded at the end of the vow they should have the first intercourse. If the desire is to produce an anuchana, this vow should be observed for twelve nights and intercourse follows the observance of the vow and conclusion of the sacrifice.
If one desires to have a son similar to a risi, the vow should be observed for a month and one should have the first intercourse only after completion of the vow and conclusion of the sacrifice. For a bhruna, the vow should be observed for four months. For a risi, the vow is observed for six months. For a god, the couple should observe the vow for a year. With the words, ‘atha yada malavadvasah syat---etc.’ When the clothes are soiled etc. Bodhayana maintains that all intercourses are consecrated with mantras while Shaliki holds that only the first is so consecrated.
Matsyabali
The ritual of matsyabali (offering of fish) is performed on the fifth day after the ceremony of entering the house, ‘Then on the fifth day the couple is made to perform the napitakarma’ (the ritual relating to the barber). It consists of offering milk-rice to the barber after which the bridegroom takes the bride out of the village to the east or to the north and after seeing a tree of Udumbara, the couple goes round it devoutly from left to right. After anointing it with sandal-paste, the bridegroom mutters, ‘yatha tvam vanaspate—etc.’ (O tree, just as you---etc.). Then he covers it with flowers uttering, ‘yatha tvam vanaspate—etc.’ (O tree, just as you—etc.). At the same place oblation of food accompanied with trivrit is offered. [trivrit - threefold stoma in which first, the three 1st verses of each Trica of RV. ix , II are sung together , then the 2nd verse , and lastly the 3rd] and the mantra, ‘urjasvan payasvan—etc.’ (having energy and water—etc.) is recited. Then food is prepared according to the precepts. After worshipping the brahmins, offering them food, and receiving their blessings, the couple enters into water reaching up to the knees and catch fish in the eastern direction with a new piece of cloth. Then they ask a celibate brahmin, ‘What do you see?’ The celibate should reply, ‘Sons and cattle’.Then the bridegroom offers the fish as oblation to cranes at the root of the Udumbara tree reciting, ‘dirghayutvaya varchase—etc.’ (For long life and vigour—etc.). Then taking a plunge into the water the couple should wash each other’s back and then the bridegroom proceeds through the water to the other bank with the bride, chanting, ‘pratiyuto varunasya pashah—etc.’ (Varuna’s snare is fastened...etc.’). The couple adorns each other wearing clothes of red colour or alternately wearing washed clothes. Both go home either on foot or in a vehicle and after washing hands and feet, sipping water, observing restraint in speech go to bed. Next day the bridegroom takes up the ritual of Vaishvadeva a religious ceremony, performed morning and evening and especially before the midday meal. It consists of paying homage to the Vishve Devas followed by the offering of small portions of cooked food to all the gods who give the food and especially to the god of fire who cooks the food and takes the offering to heaven. He also performs the masishraddha [oblation to deceased ancestors, performed every month] from the following fortnight”.
Thus the sage narrated the account of the marriage along with the constituent rites like clasping the hand, formal ceremonial entry, auspicious rites performed by ladies, sacred traditions of the family. Thereupon, Dasaratha, realising that Yudhajit had come to take Bharata along with him and was staying since long for that reason, sent Bharata to his uncle’s home (with him) accompanied by Shatrughna and attended by a convoy of the four divisions of the army.
A Kshatriya killing a Brahmin 1.76.6
Although provoked by Parasurama, Rama refrained from narrating to him his high, heroic deeds owing to respect for his father who was present there. Rama knew that a brahmin must not be killed. How then he aimed the arrow purported to kill. Although taking the life of a brahmin, is forbidden, according to the sastras, a kshatriya must kill him if he is attacked, even though he happens to be his teacher.
Bhisma says to Krisna during the discourse on kingly duties in the Mahabharata: O Keshava, even if a kshatriya has to kill in war his preceptors, he is doing a just deed.
Similarly, in Udyogaparvan, Bhisma says to Parasurama, “If an enraged warrior sees a brahmin aiming at him an arrow in a battle and kills him, the verdict of dharmasastra is that his act is not a sin I am a kshatriya and abide by the duty of a kshatriya. When a person acts towards another as the latter acts towards him, he does not offend any dharma.
For the same reason, in the Mahabharata the Pandavas fought with teachers like Bhisma, Drona, Kripa, etc. Thus there is no sin involved in fighting with Parasurama who had come there with an intention to fight.
After marriage rituals 1.76.10-15
‘The king entered the house’ shows ceremonious entry. ‘Ladies equipped with auspicious substances’ indicates rituals and religious ceremonies to be performed by the ladies, ‘they went to the temples and worshipped the family deities’ means the customs and traditions followed in the region and family, ‘Having gifted cows, riches and grains to the worthy brahmins’ suggests that part of the marriage ceremony, which marks the end of vows like celibacy gratifying the brahmins with gifts and recital of benedictory mantras marking the conclusion of an auspicious ceremony. When it is time to take up the homeward journey, the bridegroom should make the bride board the vehicle reciting the mantra ‘Pusha tveto nayatu hastagrihya: May god Pushan lead her holding her hand.
For making her step into a boat, he must recite the half rik starting with ‘ashmanvatiriyate samrabhadhvam. The river is flowing give me your hand. Rise to cross it (Rig.X-53-8). The latter half of the rik (O gods, friends of the host, we let go here all the unhappiness that worried us and proceed to cross the river desiring for food/wealth leading to our happiness) should be chanted while stepping out of the boat. If the bride weeps, the rik jivam rudanti etc.should be recited and the fire of wedding ritual should be carried ahead all along. When the country, tree and crossroad are favourable one should mutter, ma vidan paripanthinah: Let us not encounter hostile impediments on the way. One should behold the spectators muttering, ‘vase vase sumangaliriyam vadhuh’ this bride is a mark of auspiciousness in whichever place she takes up an abode.
Entering of bride into the house:
The bride should then be made to enter the house by reciting, iha priyam prajaya te samrudhyatam: May your progeny enhance happiness of this house. The sacred fire of the wedding ritual is then enkindled and the skin of a bull spread on the floor with its fur on the upper side and the neck portion pointing to the east and the bride should be made to sit on it. Sitting beside her, the bridegroom, should offer four oblations to fire, each to the accompaniment of chanting of the four riks.
On entering the house the vow of celibacy is observed. The bride and the groom should observe celibacy sleeping on the floor and eating food without salt for three nights, twelve nights or one year. Having observed this vow, the clothes of the bride is given away to one who knows the Surya hymn (Rig. X-85). Food should be offered to brahmins and recitation of the swasti mantras (mantras invoking blessings for peace, happiness and prosperity) should be arranged.
The sutra says:
1. ‘When marriage is performed in a different country the conjugal union takes place soon after the wedding. As per the Grihyasutra, celibacy should be observed for three nights. The vrittikara also says, ‘Sexual union must not follow immediately’.
2. Bodhayana: “The sacred fire used for the ritual and later carried along, leads the bride. The bridegroom takes her away from the father’s or the preceptor’s lap reciting ‘ye vadhvah etc.’ (those of the bride—etc.). He then holds her by the right hand, makes her ascend his chariot and brings her to his own house reciting, ‘Pusha tveto nayatu—etc.’ (May god Pushan lead her—etc.). He then recites ‘sugam panthanam—etc.’ (to the path of smooth progress—etc.) to consecrate the path, and the mantra ‘ya oushadhayah—etc.’ (those plants -etc.) to consecrate the plants, trees, rivers forests etc. (on the way).
3. Apastamba: on ‘entering the house’ “Tam tatah pravahayet pravaharayet—etc. (He should take her from there---etc.). ‘grihanuttaraya sankashayati—etc.’ (He appears before the house from the north along with the bride). ‘grihan prapadayannuttaram vachayati dakshinena pada—etc.’, (causing her reach the house from the north stepping with the right foot, makes (her) recite. ‘na cha dehalimadhitishthati---etc.’ (he does not stand on the threshold).
‘The fire should be placed and rekindled at the northeast of the house. At the end of the sacrificial ritual, the bridegroom, standing behind the bride should offer from the left, oblations to the fire to attain to Jaya etc. (Certian verses from Vajasaneyi and Maitrayani texts personified as deities believed to cause victory etc.). After completing the sprinkling of water, both sit on the skin (of a bull) from the north, the bridegroom sitting at the left’.
‘In order to bring forth a male child, a woman with her son alive, should make him sit on her lap from the northern direction and fruits should be offered to him reciting the Uttara yajus mantra. The couple should recite, ‘a nakshatrebhyah---etc.’ (To the stars---etc.). ‘After the rise of stars the bridegroom points out Dhruva and Arundhati stars.
Beginning with, ‘tam chaturthyapararatre—etc’ (To him, on the later half of the night on the fourth lunar day---etc.), he attains to jaya etc. Concluding with the sprinkling of water, he recites the three Uttaras, the rest to be recited at the time of consummation of marriage’. By the word ‘shesham’ (rest) here, the Sutrakara means the remaining part of the section ‘arohorum—etc.’ (Sit on the lap---etc.). By the word ‘samaveshane’ he means at the time of samaveshana (consummation of marriage). The remaining part is to be recited at that time.
Bringing the wife to the house:
Bringing the wife along with the husband makes his wife enter the house chanting, ‘bhadran grihan—etc.’ (Into the blessed house—etc.). He then makes her sit on the skin of a bull chanting, ‘iha gavah—etc.’ (Here the cows—etc.). At this point, the close counsellors of the king should make the couple sow some grain-seeds. Then the couple makes pledges reciting, ‘a nakshatranamudayat—etc.’ (Till the rise of stars-----etc.). Then the bridegroom consecrates the morning and the evening twilights chanting, ‘nilalohite bhavatah---etc.’ (you become a mixture of blue and red---etc.). After the stars become visible they come out in the open and the bridegroom shows to the bride the Dhruva and the Arundhati stars reciting ‘dhruvosi---etc.’ (You are Dhruva-steady- ---etc.) and ‘saptarshayah—etc.’ (Stars indicating the seven sages---etc.).
Then he gets sthalipaka (food cooked in a plate) cooked until an excellent cow is gifted.
Then covering one of the seven tongues (flames) of the fire, with the remaining ghee, he offers oblation with a blended remainder of liquids on the top. And makes the bride go round the fire from the left, chanting, ‘aryamno agnim—etc.’ (The Aryamans to Agni---etc.).
First conjugal union:
The ceremony of sexual union follows. The bride should be taken to a beautiful chamber in which the floor is swept and anointed, decorated with flowers and is filled with fragrance, equipped with incense, lamp and mattresses. The chamber should have been formerly inhabited, well-lit all around with lamps burning with the fuel of cotton-wicks and ghee, well-equipped with pitchers filled with water and with mirrors. Here the bridegroom should make her sit by his side and should mutter, ‘udirshvatah—etc.’ (therefore, speak---etc.). Then making her lie down by his side, he recites, ‘prajapatisstriyam—etc.’ (Prajapati to the wife---etc.). Then he describes her refreshing thus, ‘prajayai tvaetc.’ (For the sake of progeny, to you—etc.). If she sheds tears, he consecrates her with, ‘jivam rudanti—etc.’
Grades of a Brahmin:
A son born to a brahmin from a brahmin wife is called ‘jaata’ (the born), prior to his initiation. Taking up the vow (of an austere life) and commencing the study of the Vedas just after the initiation, he is called a brahmin. After studying one branch of the Vedas he becomes a shrotriya (versed in the Veda). By studying disciplines auxiliary to the Veda, he becomes an anuchana (versed in the Veda and Vedangas to the extent of repeating them after the preceptor). After mastering the kalpasutras (various guides or manuals containing short aphorisms for the performance of Vedic sacrifices), he is considered similar to a rishi (an inspired poet, a singer of sacred hymns). He who masters elucidation of the sutras is known as a bhruna (a learned brahmin). By mastering all the four Vedas he actually becomes a rishi and beyond that he becomes god.
If the bridegroom feels that they should give birth to a shrotriya they should, after completing the ceremony of watching the Arundhati star, observe celibacy for three nights, sleeping on the floor and eating food without salt and other saline or acrid substances. They should wear unwashed (new) clothes and should wear adornments in the morning and evening. They should also carry an arrow and a goad. They should attend upon the sacred fire devoutly and on the fourth night after the sacrifice is concluded at the end of the vow they should have the first intercourse. If the desire is to produce an anuchana, this vow should be observed for twelve nights and intercourse follows the observance of the vow and conclusion of the sacrifice.
If one desires to have a son similar to a risi, the vow should be observed for a month and one should have the first intercourse only after completion of the vow and conclusion of the sacrifice. For a bhruna, the vow should be observed for four months. For a risi, the vow is observed for six months. For a god, the couple should observe the vow for a year. With the words, ‘atha yada malavadvasah syat---etc.’ When the clothes are soiled etc. Bodhayana maintains that all intercourses are consecrated with mantras while Shaliki holds that only the first is so consecrated.
Matsyabali
The ritual of matsyabali (offering of fish) is performed on the fifth day after the ceremony of entering the house, ‘Then on the fifth day the couple is made to perform the napitakarma’ (the ritual relating to the barber). It consists of offering milk-rice to the barber after which the bridegroom takes the bride out of the village to the east or to the north and after seeing a tree of Udumbara, the couple goes round it devoutly from left to right. After anointing it with sandal-paste, the bridegroom mutters, ‘yatha tvam vanaspate—etc.’ (O tree, just as you---etc.). Then he covers it with flowers uttering, ‘yatha tvam vanaspate—etc.’ (O tree, just as you—etc.). At the same place oblation of food accompanied with trivrit is offered. [trivrit - threefold stoma in which first, the three 1st verses of each Trica of RV. ix , II are sung together , then the 2nd verse , and lastly the 3rd] and the mantra, ‘urjasvan payasvan—etc.’ (having energy and water—etc.) is recited. Then food is prepared according to the precepts. After worshipping the brahmins, offering them food, and receiving their blessings, the couple enters into water reaching up to the knees and catch fish in the eastern direction with a new piece of cloth. Then they ask a celibate brahmin, ‘What do you see?’ The celibate should reply, ‘Sons and cattle’.Then the bridegroom offers the fish as oblation to cranes at the root of the Udumbara tree reciting, ‘dirghayutvaya varchase—etc.’ (For long life and vigour—etc.). Then taking a plunge into the water the couple should wash each other’s back and then the bridegroom proceeds through the water to the other bank with the bride, chanting, ‘pratiyuto varunasya pashah—etc.’ (Varuna’s snare is fastened...etc.’). The couple adorns each other wearing clothes of red colour or alternately wearing washed clothes. Both go home either on foot or in a vehicle and after washing hands and feet, sipping water, observing restraint in speech go to bed. Next day the bridegroom takes up the ritual of Vaishvadeva a religious ceremony, performed morning and evening and especially before the midday meal. It consists of paying homage to the Vishve Devas followed by the offering of small portions of cooked food to all the gods who give the food and especially to the god of fire who cooks the food and takes the offering to heaven. He also performs the masishraddha [oblation to deceased ancestors, performed every month] from the following fortnight”.
Thus the sage narrated the account of the marriage along with the constituent rites like clasping the hand, formal ceremonial entry, auspicious rites performed by ladies, sacred traditions of the family. Thereupon, Dasaratha, realising that Yudhajit had come to take Bharata along with him and was staying since long for that reason, sent Bharata to his uncle’s home (with him) accompanied by Shatrughna and attended by a convoy of the four divisions of the army.