RAMAYANA ABOUNDS IN SYMBOLISM, HISTORY, SPIRITUAL RESONANCE (BHADRACHALA SRI SITA-RAMA CELESTIAL WEDDING AND SRIRAMA CORONATION) : By Vanam Jwala Narasimha Rao

 RAMAYANA ABOUNDS IN SYMBOLISM, 

HISTORY, SPIRITUAL RESONANCE

(BHADRACHALA SRI SITA-RAMA CELESTIAL WEDDING 

AND SRIRAMA CORONATION) 

By Vanam Jwala Narasimha Rao

Published in ‘The Hans India’ (13-02-2025)

SITARAMA Kalyanam and Pattabhishekam at Bhadrachalam, held on Viśvāvasu Nama Samvatsara Chaitra Shukla Paksha Navami and Dashami (April 6–7, 2025), could have unfolded as divine spectacles, vividly bringing to life the grandeur of Valmiki and Andhra Valmiki Ramayana. Several details from these two richly deserve a mention in the language of audience, during the ceremonies in Bhadrachalam.

Sage, Philosopher, Poetic Genius, and Reformer, Maharshi Valmiki, authored the 24,000 shlokas Sanskrit Ramayana. It is truly the ‘Spiritual Ocean of Wisdom.’ The name RAMA, a sacred blend of RA and MA, derived from Ashtakshari and Panchakshari Mantras respectively, was divinely given by Sage Vasishta, and has become an eternal Taraka Mantra. Valmiki Ramayana has endured through the ages. 

For Telugu readers unfamiliar with Sanskrit, Vavilikolanu Subbarao, revered as Andhra Valmiki, rendered it into melodious Telugu poetry and prose around 120 years ago, aligning each Sanskrit Shloka with a corresponding Telugu Stanza, and titling it Mandaram. 

Kalyanam (Divine Wedding) of Srirama and Sitadevi, and Pattabhishekam (Coronation) of Rama are among the most moving episodes in Ramayana. Sri Rama was born on Chaitra Shukla Navami during the Vilambinama Samvatsara, in the Punarvasu Nakshatra, under the Karkataka Lagna, with significant planetary alignments. His naming ceremony was on Chaitra Bahula Panchami, and his Upanayana was performed at age nine, in the Parabhava year. 

Vishwamitra took Rama and Lakshmana to Mithila. King Janaka narrated Sita’s birth as Ayonija and introduced Lord Shiva’s mighty bow. Rama effortlessly lifted, strung, and broke the bow with thunderous sound. Overjoyed, Janaka declared that he would wed Sita to Rama. Subsequently, Dasharatha arrived at Mithila for the event. 

Sage Vasishta then introduced the illustrious Ikshvaku lineage to Janaka, tracing from Brahma to Dasharatha. The genealogy included illustrious Marichi, Kashyapa, Vivasvan, Manu, Ikshvaku, and kings like Sagara, Bhagiratha, Raghu, Aja, and finally, Dasharatha. In return, Janaka detailed his descent from King Nimi to his father Hraswaroma. 

The wedding took place when Rama was twelve and Sita six years old, on Phalguna Shukla Thrayodashi, under Uttara Phalguni Nakshatra in the Saumya Nama Samvatsara, but not on Chaitra Shukla Navami, as commonly believed and traditionally performed. During the wedding, Janaka declared, ‘Kausalya Kumara (O son of Kausalya), this Sita is my daughter. She is your Saha Dharma Charini (Partner in Dharma). Take her hand in marriage. You will gain worldwide fame and auspiciousness. Hold her hand with sacred mantras.’ 

Janaka poured sacred water into Rama’s hands. The phrase ‘Iyam Sita’ (This Sita) signifies reverence and pride. Out of modesty, Sita does not step forward, prompting Janaka to say ‘This Sita’ while handing her over to Rama. Though born of the earth, Janaka considers Sita as his own daughter (Mama Suta).

Now, to the coronation phases: Dasharatha had planned Rama’s Coronation on Chaitra Shukla Panchami in the Dundubhi Nama Samvatsara, which eventually marked the beginning of his exile. Fourteen years later, on his return to Ayodhya, his Pattabhishekam was conducted on Chaitra Shukla Saptami under Punarvasu Nakshatra, in the Dhata Nama Samvatsara, and not on Dashami. From the divine wedding to coronation, every aspect in (Andhra) Valmiki Ramayana abounds in symbolism, history, and spiritual resonance. 

After exile, on Hanuman’s information, Bharata placed Rama’s Padukas (Sandals) on his head and went to welcome Rama at the Pushpak Flight’s alighting spot. He returned the Golden Sandals to Rama with reverence. Rama with Bharata traveled to Nandigrama, where Bharata returned the kingdom. Rama and Lakshmana shed forest attire, adorned with royal garments, ornaments, and boarded a chariot piloted by Bharata towards Ayodhya. Shatrughna held the royal umbrella, Lakshmana stood beside Rama, fanning him with the fly-whisk and holding a parasol.

Meanwhile, Ministers Ashoka, Sumantra, and Vijaya, in consultation with Sage Vasishta, made coronation arrangements. Entering the palace, Rama bowed to his three mothers. Hanuman, Vega Darshi, Jambavantha, and Rishabha swiftly fetched sacred water in divine pots. Others brought water from 500 rivers. From the four seas came Sushena (East), Rishabha (South), Gavaya (West), and Nala (North), carrying ocean water in golden vessels. 

Sage Vasishta seated Rama and Sita on a jeweled throne. Eight eminent Brahmin priests, Vasishta, Katyayana, Jabali, Kashyapa, Vijaya, Gautama, Vamadeva, and Suyajna, poured sacred water over the divine couple. Rithviks, Brahmins, Ministers, Warriors, and Traders, in the presence of Celestial Beings, conducted the Grand Coronation using divine herbs and blessings. The crown, crafted by Brahma adorned with dazzling, priceless gems, and inherited through the Surya Dynasty since Manu’s time, was placed on Rama’s head.

Against this Backdrop of Valmiki Ramayana, three grand annual rituals, Sitarama Kalyanam (divine wedding of Rama and Sita Utsav Vigrahas), Pattabhishekam (Coronation of Rama), and Edurukolu (welcoming the groom), were held on April 5, 6, and 7, 2025, in Bhadrachalam, (Last two at Mithila Stadium) sparked scholarly and ritualistic interest. As in recent years, the celebrations began as divine rituals of Sita-Rama Kalyanam, but evolved into a theatrical epic, complete with fictional flourishes, marked by modern myth-blending, creative liberties, and scholarly one-upmanship. 

Highly learned priests conducted the rituals, under the notable guidance of Sthanacharyulu KE Sthalasai. However, they might have better resonated with contextual references from Valmiki’s Ramayana. During the Sankalpam and Punyahavachana, it was announced as Proxy Icons of ‘Bhadrachalam Sri Ramachandra adorned with Sita and Lakshmana’ were brought onto Mithila Stadium. However, during Kanyavaranam, the pivotal wedding moment, Ramachandramurthy and Sitadevi were abruptly replaced by ‘Ramanarayana’ and ‘Sita Mahalakshmi.’ 

The learned priests chanted the Pravara and Gotra of Ramanarayana and Sita Mahalakshmi, as Achyuta and Soubhagya, instead of Vasishta (Aja, Raghu, Dasharatha) and Gautama (Nimi, Videha, Janaka), respectively, which are of Rama and Sita. This substitution marked shift from Kshatriya lineage to Brahmin, distorting traditions upheld since Bhakta Ramadas’ time, and contrary to Valmiki Ramayana. If it is Ramanarayana-Mahalakshmi Kalyanam, why should it be performed on Srirama Navami and why not on Vaikuntha Ekadashi or on the day they got married!!!

During Edurukolu, two Distinguished Archaka Scholars representing Lord Rama and Sitadevi engaged in an intense verbal duel. With due respect, the scholars, obviously in their effort to excel, turned the sacred narrative into rhetorical contest, leaving the audience dazed. Consequently, the original Valmiki Portrayal overlooked. Descriptions of Sita and Rama should be based on truth and limited to events preceding the wedding. Instead, scholars referenced post-wedding episodes. Notably, engaging elements from Valmiki’s Coronation Chapter were given little prominence. 

These three Rituals in Bhadrachalam reminded me Chinese writer and philosopher Lin Yutang, known for his works on Eastern and Western thought, who often discussed about knowledge, wisdom, and the pursuit of learning in his famous book 'The Wisdom of China and India.' He quoted Euclid, the ancient Greek Mathematician on knowledge as: 'There is no royal road to geometry' which emphasizes that, gaining knowledge requires effort and cannot be achieved through shortcuts.

Edurukolu, Kalyanam, and Pattabhishekam Rituals may be narrated in simple, graceful Telugu, without overwhelming the audience attending the sacred wedding of Sitarama. GODS may forgive creative liberties, but MORTALS remain confused, struggling to connect. Choosing simplicity over spectacle, grace over grandeur, and humility over scholarly pride may help audience behold Sitarama Kalyanam as envisioned by Valmiki and Andhra Valmiki and extolled by Bhakta Ramadas, not the embellished ‘Ramanarayana–Mahalakshmi Kalyanam.’ Temple Authorities, True Spiritual Scholarship, and a Conscientious Government must lead the way in restoring the sanctity of the Sitarama Kalyanam at Bhadrachalam. Please Preserve Essence and not embellishment.

Telangana Government in accordance with High Court Directions, constituted a five-member experts committee, well versed with the Spiritual Customs, Traditions, and also Bhadrachalam Temple to study and submit a report on this aspect.  When once this is completed, the Honorable Court would take a view. And hence let us wait for Justice. 

{The writer is Secretary, Center for Brahmin Excellence}