Vivah Panchami in Janakpurdham

Vivah Panchami (November): Sacred Wedding Festival of Ram and Sita

The Mithila region of Nepal (especially Janakpurdham) is a sacred land whose soil is infused with the history, culture, and faith of the Treta Yuga.

At the centre of this faith lies Vivah Panchami (Vivah Panchami). Celebrated each year on the fifth lunar day (Panchami) of the bright fortnight of Margashirsha (Mangsir), this festival commemorates the wedding celebration of Lord Ram and Mother Sita.

This is not just a religious festival. It is a grand cultural Maha Kumbha that renews the “roti and beti” relationship between Nepal and India, introduces Mithila’s folk culture to the world, and conveys the Eastern ideal of married life.

This article presents a detailed analysis of the mythological story of Vivah Panchami, the special seven-day ceremonies, rituals, social significance, and its contemporary relevance.

1. Introduction and Date

According to the Hindu lunar calendar, the Panchami tithi of the bright fortnight (Shukla Paksha) of the month of Mangsir is known as Vivah Panchami.

Religious belief holds that on this very tithi in the Treta Yuga, the historic swayamvara and wedding between Prince Ram of Ayodhya and Princess Sita (Janaki), daughter of King Janak of Mithila, took place.

On this day, hundreds of thousands of devotees gather in the Janaki Temple and Ram Temple complex in Janakpurdham.

It is also called a “re-enactment of the Treta Yuga,” where even today the wedding of Ram and Sita is performed with the same rituals, the same enthusiasm, and the same Vedic traditions.

2. Mythological and Historical Background

The main sources of Vivah Panchami are great epics such as the Valmiki Ramayana and Tulsidas’ Ramcharitmanas.

This story is closely linked with King Janak, the birth of Sita, and the bow of Shiva.

(a) Birth of Sita

King Janak (Shirdhwaj) of Mithila was a rajarshi (royal sage).

Once, a severe drought struck Mithila. On the advice of the sages, King Janak decided to plough the land himself.

While ploughing, he found a beautiful baby girl inside a clay vessel in the earth.

Since she was obtained through the tip of the plough (seet), she was named Sita.

She is also called Janaki and Maithili.

(b) Shiva’s Bow and the Vow

From childhood, Sita was extraordinary.

In King Janak’s court there was a huge bow of Lord Shiva (Pinaka), which even great warriors could not move.

But King Janak saw that young Sita, while playing, had easily lifted that bow and placed it in another place.

On that very day, Janak took a vow:
“Whoever can string this bow of Shiva, I will marry my daughter Sita to him.”

(c) The Swayamvara and Breaking of the Bow

Time passed and Sita reached marriageable age. King Janak invited kings from many lands for the swayamvara.

Ram and Lakshman, sons of King Dasharatha of Ayodhya, also arrived in Janakpur along with their guru, Sage Vishvamitra, while protecting a sacrifice.

In the swayamvara hall, many powerful kings and warriors tried to lift the bow but failed.

Disheartened, King Janak said, “Has this earth become empty of heroes?”

Then, on the command of Guru Vishvamitra, Lord Ram calmly stood up.

He lifted the bow with ease, and when he tried to string it, the middle part of the bow snapped with a loud sound.

“Tehi chhan Rām madhya dhanu tora, bhare bhuvan dhuni ghor kathora” (Ramcharitmanas).

When the condition was thus fulfilled, the wedding of Ram and Sita was solemnized on Mangsir Shukla Panchami.

At the same time, Lakshman married Urmila, Bharat married Mandavi, and Shatrughna married Shrutakirti.

3. Seven-Day Grand Festival in Janakpurdham (Weekly Wedding Programme)

In Janakpurdham, Vivah Panchami is not celebrated for just one day.

This festival is observed formally for a full week (seven days). It is called “Shri Ram–Janaki Vivah Mahotsav.”

Each day has its own special significance and rituals.

First Day: Nagar Darshan

On the first day of the festival, the symbolic forms (murtis) of Ram and Lakshman are taken around Janakpur in a city procession with music and instruments.

This symbolizes Ram and Lakshman, as guests, observing the city of Mithila.

Local residents offer them a grand welcome.

Second Day: Phulbari Leela

On this day, the episode is enacted in which Ram and Lakshman go to Janakpur’s royal garden (Girija Sthan) to collect flowers for their guru’s worship and meet Sita for the first time.

This is called the “Phulbari Prasang,” considered one of the most devotional and romantic moments in the Ramayana.

Third Day: Dhanush Yagya

On this day, the bow-breaking episode is enacted at Rangabhoomi ground.

Through a stage performance, the scene of Ram breaking Shiva’s bow is presented.

Thousands of people gather to watch this scene.

Fourth Day: Tilkotsav

According to Hindu marriage tradition, a “tilak” ceremony (similar to engagement) is held.

From the Janaki Temple (bride’s side), gifts, clothes, and sweets are taken to the Ram Temple (groom’s side), and the wedding invitation is formally confirmed.

In this programme, the Maithili tradition of humorous teasing (thuttha and jokes) can also be seen.

Fifth Day: Matkor

This is an original ritual of Mithila culture.

The act of digging sacred soil on the day before the wedding is called “Matkor.”

People go to a sacred tank (Gangasagar), perform rituals, dig soil, and bring it back to build the wedding pavilion (mandap).

During this time, women sing traditional Maithili songs.

Sixth Day: Swayamvara and Auspicious Wedding (Main Day)

This is Vivah Panchami itself.

• In the afternoon, the swayamvara ceremony takes place at Rangabhoomi ground.
  The palanquin (dola) of Ram departs from the Ram Temple, and that of Sita from the Janaki Temple, and both arrive at the ground.
  There, the exchange of garlands (varmala) takes place. Flowers are showered from a helicopter.

• At night, under a grand mandap built in the courtyard of the Janaki Temple, the wedding is performed according to Vedic rituals.
  Ceremonies such as kanyadaan, sindurdaan, and saptapadi (seven steps around the sacred fire) continue throughout the night.

Seventh Day: Ramkalewa

On the morning after the wedding, “Ramkalewa” is held.

This is a special feast offered to the wedding party (baraat).

After this, the farewell (vidai) ceremony takes place.

This is a very emotional moment, where the bride’s family expresses the pain of sending their daughter away through songs and tears.

4. Wedding Procession (Baraat) from Ayodhya

The greatest attraction of Vivah Panchami is the wedding procession that comes from Ayodhya in India.

Every five years, or on special occasions, a large baraat of hundreds of vehicles and thousands of saints and devotees arrives in Janakpur, led by Indian religious leaders and supported by various institutions.

This is not just a journey of people. It is a journey of diplomatic and cultural relations between the two countries.

The people of Janakpur honour those arriving from Ayodhya as guests and in-laws.

Arrangements for their stay and food are made by Guthi Sansthan and local residents.

5. Maithili Folk Culture and “Gaali” Songs

During Vivah Panchami, Mithila’s folk culture comes alive.

The environment resounds with songs (Maithili folk songs) sung by women.

Particularly interesting is the tradition of “gaali” songs. In Mithila, humorous teasing songs sung for the groom’s party during the daughter’s wedding are called “gaali.”

With lines like “Pahun chhathi ii ta… gaari deliaun…”, they teasingly address the wedding party from Ram’s side (the guests from Ayodhya).

There is no anger in this. It is purely a form of affection and playful humour.

6. Religious and Spiritual Significance

The importance of Vivah Panchami is not limited to external celebration. It also has deep spiritual meaning.

• Union of Prakriti and Purusha:
  According to spiritual science, Ram represents Purusha (consciousness) and Sita represents Prakriti (energy/devotion).
  Vivah Panchami is the festival of the union of the individual soul and the Supreme.

• Ideal household life:
  The couple of Ram and Sita is regarded as the ideal married pair.
  Their wedding teaches society the values of sacrifice, dedication, dignity, and fidelity.

• Murti worship and saguna devotion:
  This festival is an excellent example of saguna bhakti (worship of God in manifest form).
  Devotees treat the idols as living deities and perform the complete wedding rituals for them.

7. Social and Economic Impact

Vivah Panchami has great significance in the economy of Janakpurdham.

• Promotion of tourism:
  During this festival, between five and ten lakh devotees from Nepal and India arrive in Janakpur.
  This strongly supports hotels, transport, and local trade.

• Cultural unity:
  Interaction between devotees coming from the hills and local residents of the Terai strengthens national unity.
  At the same time, the festival ties Nepal and India together at the cultural level, beyond politics.

8. The Custom of Not Holding Personal Weddings on Vivah Panchami

It may sound surprising, but although Vivah Panchami itself is a festival of marriage, ordinary people in the Mithila region traditionally do not perform their own children’s weddings on this day.

Why?

There is a popular belief behind this. The married life of Mother Sita was full of struggle and sorrow (exile, trial by fire, separation).

Therefore, parents fear that “if we marry our daughter on this day, will she suffer like Sita?”

However, this is only a popular belief born from deep love and concern. The scriptures do not declare this day inauspicious for marriage.

In recent years, collective wedding programmes have been organized on this day to dispel this misconception.

9. Possibility of World Heritage Recognition

Janakpur’s Janaki Temple and the Vivah Panchami festival are cultural heritages with strong potential to be listed as UNESCO World Heritage.

• This is a living tradition that has continued for thousands of years.

• The worship is conducted by mahants, priests, and local elders according to Vedic and Tantric methods.

• An epic like the Ramayana itself stands as evidence.

However, lack of adequate infrastructure, weak waste management, and limited promotion have prevented it from gaining the degree of global recognition it deserves.

Conclusion

Vivah Panchami is not just the annual commemoration of the wedding of Ram and Sita.

It is a symbol of our glorious history, rich culture, and unwavering faith.

The extraordinary scenes witnessed when this festival is celebrated in Janakpurdham make visitors feel as though they have entered the Treta Yuga.

In today’s materialistic age, where relationships are becoming fragile, Vivah Panchami teaches us the importance of love, sacrifice, and dignified relationships.

It is a living example that the bond between Nepal and India is held more strongly by cultural ties than by written treaties.