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female-monkhood ( rama Dharma). At the same time, Sundar wanted to renounce, but Bharata restrained her saying that she would become the chief queen, when he becomes the Cakravart Emperor.
Clarification:
The author of Harivam a Pra wrote that these two were calibate since birth and they remained unmarried. Similarly, author of di Pra also referred Br hm as a princess and it was also mentioned that both the sisters were unmarried. From this, it is obvious that both the sisters were celibates.
In fact, the third version of vet mbara tradition arose out of the misunderstood word “Datt". Thus the misconception had been prevalent. It was not supported by any substantial evidence. After reviewing all Jain literature on this subject, it is evident that, none of the classics mentioned the marriage of Br hmor Sundar. Here in this context, the difference between the marriage and engagement should be well understood.
While explaining the origin of the traditions of marriage and engagement, c rya Malayagiri commenting on ' va yaka Niryukti', wrote in his “ va yaka MalayaV tti”:
“V abha Deva's marriage was performed; seeing this other people had started performing the marriages of their children. There is no further mention of marriage, after this reference. Then he proceeds elucidating the meaning of 'Datti' i.e., V gd na (engagement). To put an end to the Yugala Dharma (marriage between twin brother and sister), the Lord had performed the nuptials of Bharata's sister Br hm with B hubal and B hubal 's sister Sundar with Bharata.”
Niryuktik ra and V ttik ra had expressed different opinions about the origin of the ceremonies of marriage and engagement, basing on which it is indisputably
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