PART I Five Holy Virgins, Five Sacred Myths A Quest for Meaning  Pradip Bhattacharya

When asked to become his amanuensis, the elephant-headed god agreed, provided the dictation proceed without pause. Vyasa, in turn, laid down a condition of his own: nothing should be transcribed without comprehension. To wrest breathing space, he often composed shlokas so abstruse that even the elephant-headed god had to pause, before writing them down, to plumb their meaning. It is not only these Vyasa-kuta in the that challenge comprehension. Even a traditional saying can pose an enigma, raising questions that have no simple answers. We begin a five-part series on the Panchakanyas of the Indian epics, taking as our starting point a verse in praise of these five women, all dancers to a different drum. In their stories, in their choices and the consequences these led to, we find upheld a pattern of values quite other than is conventionally understood to be the case.

here is an ancient exhortation1 these panchakanyas be extolled as designated as kavya, truth perceived naming five maidens as redemptive and why, indeed, is the by a kavi, a seer-poet. Hence, in Tpratah-smaraniya, urging intriguing term kanya applied to them? evaluating the characters they have that they be invoked daily at dawn: As we shall see, the key to the mystery created, it is necessary to probe of these five ‘virgin’ maidens lies in consciously beneath the surface tatha the type of sexual encounters they appearance to reach the underlying smaranityam have with non-husbands, encounters meaning. When such an exhortation mahapataka nashaka that are neither rape nor adultery but has come down the centuries, it (Ahalya, Draupadi, Kunti, Tara and are, in fact, quite unique. cannot be dismissed as a meaningless Mandodari: constantly remembering Of this group three – Ahalya, Tara, conundrum, specially when it these virgins five destroys great and Mandodari – belong to the combines, as this one does, as many failings.) , the epic composed by as five myths in one verse. The verse poses a puzzle worth , the first seer-poet. Draupadi Ahalya: Crime and Punishment grappling with. Two things strike us and Kunti are celebrated in Vyasa’s It is the nobility of her character, in this verse: the use of the epithet Mahabharata. At the outset, we need her extraordinary beauty and the fact kanya (virgin, maiden), not nari to keep in mind that Valmiki and of her being chronologically the first (woman); and the unusual Vyasa’s great compositions are kanya that places Ahalya at the head combination of names that redeem, of the five virgin maidens. She had of whom at least two – Ahalya and been true to her independent nature, Draupadi – are ayonijasambhava, fulfilling her womanhood in a manner “not-of-woman-born”. Of the five that she found appropriate, though, kanyas, none quite measure up to the finally, she is unable to assert herself. standard of monogamous chastity, The name Ahalya itself has a commended so overwhelmingly in double meaning: one who is flawless; our culture. Each has had either an it also means un-ploughed, that is, one extra-marital relationship or more than who is a virgin. Her origin-myth2 states one husband. Why should invoking that, having created this flawless

4 MANUSHI beauty from what was unique and loveliest in all creatures (as was later done to create ), handed her over to the sage Gautama for safe custody until she reached puberty. When Gautama handed her back to the Creator, he was so pleased with the sage’s self-restraint that he bestowed Ahalya upon him. , lord of the gods, enamoured of her beauty, had presumed that this loveliest of women was meant for him and resented a forest-dwelling ascetic becoming her spouse. In the Adi (Bala) Kanda of the Ramayana, tells and that, assuming Gautama’s form in his absence, Indra approached Ahalya saying, “Those craving coitus cannot wait; I crave union, slim-waisted one!” Though Ahalya saw through the The Ahalya myth in Orissi patachitra disguise, yet out of curiosity (kutuhalat) – the same impulse that husband. Mortal woman welcomes the every act of rape and lose all peace of impels Kunti to summon – she intimate touch of heaven’s immortal, mind. As for Ahalya, she would cease granted him sexual favours and said, driven by that irrepressible curiosity to be unique as the only beautiful “I am gratified. Now leave this place for varied and unusual experience, and female – other lovely women would quickly, best of gods! Protect yourself a willingness to take risks for it, which be born. (That is why men fall in love and me from Gautama in every way.” is said to characterise the feminine. with different women, projecting their As Indra was leaving, however, Although Ahalya already had a anima on to them.) When Ahalya Gautama returned. By his curse, Indra’s son, Shatananda, yet the deepest urges protested that she could not testicles fell off. Another version in of her femininity remained unfulfilled. recognise the disguised Indra and the Mahabharata (12.342.23) states The kanya is not just mother but is was not guilty of wilful wickedness, that Indra’s beard was turned yellow also beloved, and it is this aspect that Gautama relented and said that he by the curse. Ahalya was condemned had not been actualised in her would take her back after she had to perform penance in that terrible relationship with Gautama. The first been purified through Rama accepting forest, hidden from all, fasting kanya not-born-of-woman, Ahalya her hospitality. (“subsisting on air”), sleeping in has the courage to respond to the call ashes, tormented by guilt. Gautama of her inner urge, but does not In popular retelling of the myth, ordained that, purified of delusion challenge the sentence pronounced depicted often enough on stage and (lobhamohavivarjita), by offering on her by patriarchal society. in films and television serials, Ahalya hospitality to Rama, she, fairest of all The Backlash is turned to stone. She regains her (varavarnini3) would be redeemed to The Kanda4 version is form only when Ram, reluctantly, rejoin him. exculpatory, as may be expected of a places his foot on her head. In Valmiki, This account is frank regarding later addition to the epic. Here however, there is no petrifaction nor Ahalya’s deliberate choice to satisfy states that, infuriated at does Rama restore the stone-Ahalya her curiosity. Creation’s sole beautiful Brahma bestowing Ahalya upon to flesh and blood. These are Katha- woman, she is the archetypal feminine Gautama, Indra raped her, thus Sarit-Sagara innovations. We responding to the ardent, urgent, direct absolving Ahalya of any active role witness here a male backlash that sexual advances of the ruler of heaven in the liason. Gautama cursed Indra condemns the woman as soiled even who presents such a dazzling contrast to suffer imprisonment (by though she may not be at fault, as to her ascetic, aged, forest-dwelling Meghanada), bear half the guilt of Rama does with .

No.141 5 The opposite occurs in the Mahabharata version, told in the Shanti Parva, where the furious Tagore’s Ahalya Gautama commands his son Chirakari to slay his polluted mother (as Your lines of sin and stress. Today Jamadagni ordered to “What were your dreams, behead Renuka), but later regrets his Ahalya, when you passed you shine rash command, realising that the fault Long years as stone, Like a newly woken princess, calm lies not with his wife but with the rooted in earth, prayer and pure. lustful Indra. The Brahma Purana5 And ritual gone, You stare amazed at the dawn has Gautama turn Ahalya into a dry sacred fire extinct world. The dew stream and disfigure Indra – who, In the dark, abandoned Which moistened your stone at terrified, has become a cat – with a night shimmers now thousand marks of the vulva. When forest-shram? Earth Ahalya pleads her ignorance, Gautama Merged with your body; did On your black, loosely-flowing grants her redemption upon her you know her vast hair. The mosses mingling with the Gautami River. By Love, did hazy awareness Which clothed you with the green bathing in the same river, the marks haunt your stone? mantle of Earth, on Indra’s body turn into eyes and he …And keep you blindly, dimly, Thickened and brightened by each becomes “thousand-eyed” like the half-awake? fall of rain, Greek Argus. Are now a sari lightly placed by a The Purana6 features …When life’s excited zest mother’s Ahalya in an incident said to have Rushed along branching paths occurred in another epoch (yuga). in numerous forms Loving hand on your glorious During a hundred year drought, To conquer the desert, did it naked limbs. Gautama’s ascesis resulted in rise in outrage, The world smiles; you gifting him an inexhaustible well, Circle your stone and crush recognise that smile. because of which his hermitage your sterile curse? You gaze; your heart swings became a refuge for the distressed, back from the far past, including the Seven Sages. The wives Didn’t its pounding blows Traces its lost steps. In a of the Seven Sages abused Gautama’s shake you awake?… sudden rush, disciples, insisting on having access Did you, long asleep on her to the well first. When Ahalya went breast, enter All round, your former knowledge of life returns… to resolve the dispute, they abused That place of oblivion, cool as …Like first her as well and lied to their husbands endless night, about what had happened. Blinded Created dawn, you slowly rise Where millions sleep forever by passion for their wives, these sages from the blue without fear, turned to Ganesha, the vighna-karta, Sea of forgetfulness. You stare god of obstacles. They had him turn Resting their life’s exhaustion entranced; into an illusory cow that fell dead at in the dust, The world, too, is speechless; Gautama’s touch, whereupon they Where withered flowers fall in face to face stoned Ahalya and Gautama, driving the day’s heat, Beside a sea of mystery none them out of the hermitage. Shiva Burnt-up stars and meteors, cursed the sages and their wives to can cross crumbled fame, be outside the Vedic pale, dooming You know afresh what you Sated pleasure, grief too tired them to perdition. Here Ahalya is a have always known.” to sting? foil to the wickedness of the sages’ Extracts from “Ahalya” wives, instead of being the ‘fallen’ There, Earth smoothed with one. The being later her soothing hand (trans. William Radice) than Valmiki’s composition, it is probable that here we see a later

6 MANUSHI redactor’s attempt to re-write the connotes. When he and Lakshmana Among the panchakanyas, Ahalya myth to remove the stigma of touch her feet in salutation, this Ahalya remains unique because of adultery. recognition restores her self-respect the nature of her daring and its The Katha-Sarit-Sagara7 version and her status in society, so that consequence. Her single provides a clue to the psychological she truly lives again. (It is ironic transgression, for having done what condition of Ahalya. The story is told that though Rama’s visit redeems her femininity demanded, calls down to illustrate how evil acts lead to Ahalya, it is because of his an awful curse. Because of her suffering for evildoers. On Gautama’s suspicions that Sita decides to unflinching acceptance of her return, as in the , Indra suffer fire and later enters exile and sentence, both Vishvamitra and flees in the form of a cat and is cursed oblivion.) Vishvamitra repeatedly Valmiki glorify her. Rajan, to be covered with the marks of the refers to Ahalya as mahabhaga, a sensitive modern-day poetess, vulva he had so coveted. Replying to most virtuous and noble. In the eyes catches the psychological nuances the sage’s enquiry about who had of this mighty rebel who proved that of her situation: been in the cottage, Ahalya “Gautama cursed his impotence and raged… dissimulates, saying that it was a she stood petrified majjara (in Prakrit meaning both “cat” uncomprehending or “my lover”, because of which a in stony silence synonym for Indra is Ahalyayaijara). withdrawn into the secret cave She is punished by being turned to of her inviolate inner self… stone, reflecting the social ostracism she had her shelter of transgressing women and their sanctuary consequent psychological trauma. In benediction the Adi Kanda of the Ramayana, within, perfect, inviolate Vishvamitra, who praises Ahalya to in the one-ness of spirit Rama, condemns the with rock rain and wind to a similar fate for disturbing his with flowing tree ascesis at Indra’s behest. He curses and ripening fruit her to become a stone until some and seed that falls silently sage of great spiritual prowess Ahalya meeting Ram, Deogarh, 5th c. in its time should redeem her. These are not into the rich dark earth.” 8 simply physical transformations (as in a kshatriya could transform himself Tara: Bold Statecraft the Grimms’ fairy tale of “Faithful into the greatest of seers, who Tara,9 wife of and daughter of John” or Hatim Tai’s “Seven Riddles”), presented the world the Gayatri the physician Sushena, is the but a deep psychological trauma, in , saved Sunahshepa from next kanya we meet in the Ramayana. which oppressive guilt virtually being sacrificed and created a She is a woman of unusual second heaven for the outcaste throttles the vital spirit, “freezing” the intelligence, foresight and self- Trishanku, Ahalya was not a fallen emotions and making the woman confidence. In the Mahabharata she woman. Valmiki’s description of socially into a non-person. Ahalya is called sarvabhutarutajna, able to Ahalya as Rama sees her needs to becomes an automaton, denying her understand the language of all be noted (my translation): emotions, feelings and self-respect, “The Creator, it seems, with creatures. In the Kanda shunned by all. Even as a mother, she utmost care of the Ramayana, we see her warning finds no fulfilment. Shatananda, her had perfected this form, Vali against when he comes son, abandons her in the forest, despite divine, enchanting. to challenge Vali for the second time. referring to her as renowned (mama Like a tongue of flame Appearances are deceptive, she mata yashasvini). smoke-shrouded, points out; normally no contestant Ahalya’s Redemption Like the full moon’s glory returns to the field so soon after On the other hand, Rama, at ice-reflected, having been soundly thrashed. Vishvamitra’s behest, regards her as Like blinding sunlight Moreover, she says, she has heard blameless and inviolate, as her name mirrored in water.” that Rama, prince of , has

No.141 7 befriended him. She urges Vali to as Sugriva’s shield while ensuring anoint Sugriva as the crown prince that her son becomes the and live in peace with him. Vali, crown prince. in the Mahabharata account, In the Mahabharata there suspects that Tara might be is an interesting statement favouring Sugriva and in the that Vali therefore rejects her advice. and Sugriva fought over By brushing aside her wise a woman. Surely that warning, he walks into woman was the Rama’s arrow, as he himself remarkable Tara for, the admits while he lies dying. Ramayana tells us, He pays a fine tribute to his when attendants report wife, imploring Ram to Lakshmana’s arrival, ensure that tapasvinim Tara Sugriva is so engrossed in Tara (and not his original is not insulted by Sugriva and wife Ruma) that he remains advising Sugriva to follow oblivious to the news. This Tara’s advice unquestioningly. idea is reinforced when we find She is skilled, he says, in assessing that, in the Balinese dance Kebyar, a situation and deciding what action “Rama helps Sugriwa get his lover, should be taken; she never judges rights. To ensure that her son Dewi Tara, back from his brother, the merit of anything wrongly. Angada is not deprived of his SuVali.” 10 In both the Nrisimha After Vali’s fall, Tara not only father’s throne, she becomes her Purana (50.21-27) and the rallies the fleeing subjects, but also brother-in-law Sugriva’s consort. Mahanataka (5.51), Tara is actually shows great political sagacity. When Lakshmana storms into Sugriva’s wife whom Vali forcibly When asks her to stop the inner apartments of Kishkindha, took away. grieving and place her son Angada to upbraid Sugriva who has reneged The Telegu Ranganatha on the throne, she refuses, since, on his promise to track down Sita, it Ramayana (4.4) has an even more with his uncle Sugriva alive, this is Tara who is sent by the terrified interesting account of Tara’s origins would be inadvisable. Then she Sugriva to tackle this rage-incarnate. that aligns her more closely with rushes to Rama and, in an extremely Approaching Lakshmana with Ahalya, by also depicting her as not forceful speech, demands that he kill intoxicated, half-closed eyes and born of woman. In this account, Tara her too. The strength of her unsteady gait, lovely, slim, is said to have emerged along with personality in facing up to the prince unashamed, Tara effectively disarms the other during the churning of the ocean for amrita, the of Ayodhya is strikingly portrayed. him. She gently reprimands him for nectar of immortality. Tara was then In Krittibas’ Bengali Ramayana, being unaware of lust’s gifted to Vali and Sugriva for the help Tara curses Rama to be slain by Vali overwhelming power that overthrows the most ascetic of they had given the gods. in a future birth. This is confirmed sages, whereas Sugriva is a mere Subsequently, Sugriva married in the Mahanataka and the Ananda vanara (a forest dweller). When he Sushena’s daughter Ruma. The Thai Ramayana where the hunter who abuses Sugriva, Tara fearlessly Ramkien states that Vali was given a causes ’s death is Vali intervenes, pointing out that the trident and Sugriva got Tara, but Vali reborn. In several vernacular rebuke is unjustified and details all snatched her away and married her. versions of the epic, Tara also the efforts already made to gather 11 Dr. Ratna Roy, in her performance curses Rama that he will not be able an army. Once again, as when of the Pancha Kanya dance in the to enjoy the company of Sita for tendering advice to Vali, Tara Mahari tradition, interprets long. Tara’s upbraiding elicits displays her superb ability to Tara’s predicament as a story that Rama’s assurance that Sugriva will marshal information and to reflects our present crisis, telling of protect both her and her son’s intervene in a crisis. Thus, she acts the plight of women during war.

8 MANUSHI Brihaspati’s Tara actions Tara, the wife of Vali, saves Mandodari, who is pure, fair, slender The earliest bearer of the name the kingdom and her son from ruin. and sharp, with voice like that of a “Tara” is the wife of Brihaspati who Mandodari: The Frog Princess vina (somber and majestic), with the runs away with his disciple Chandra, It is with Mandodari, ’s gait of a white swan, flashing and causing the Tarakamaya war between wife and the last kanya portrayed by restless eyes, and desired of all the devas and their stepbrothers, the Valmiki, that we face a problem. There men.”12 . The name Tara, therefore, is hardly anything special that Valmiki The story appears to be a version carries an aura of internecine strife. has written about her except that, like of the Oriya Purana (canto Tara, like Helen with Paris, let herself Tara, her assessment of the enemy is 5). 13 Two hermits, Mandar and Udar, be ruled by her preferences, ignoring shrewd and correct. She warns her refuse to share with the earth any part social conventions in choosing to husband to return Sita to avoid of their cow’s milk. Angered, she leave her ascetic husband for the destruction and has enough influence despatches her son Maninaga to young and irresistibly handsome to prevent him from raping her. Of her poison the milk. A female frog resident Chandra. Even after the war, when the birth, the dananva Maya states in the in their notices this and jumps devas and the asuras fight again over Uttara Kanda (canto 12) that she is into the vessel of milk to save the possession of her son, it is she who born to him from the apsara Hema sages. By their curse, she turns into a has the last word. As this second war who left him after giving birth (as kanya whom they name Vengavati is inconclusive, Brahma himself apsaras do). The Mahari and affiance to Vali. He, however, has requests Tara to declare who is the Panchakanya dance composition, sexual intercourse with her before father of her son. Once again, Tara however, provides the following myth marriage and she becomes pregnant. chooses to announce the truth of her origin: Ravana asks the hermits for her hand. instead of hiding behind the safety “A snake poisons the milk of a When they refuse, he assumes Vali’s of conventions and declares that hermit as a frog watches. Realising form (like Indra with Ahalya) and Chandra, not Brihaspati, is the father. the consequences, the frog jumps into spirits her away. Pulled in opposite That is how she becomes the the bowl of milk and dies directions by Ravana and Vali, she ancestress of the Lunar dynasty, the instantaneously. The hermit, on his splits into two, giving birth to Angad Chandra Vamsa, whose fortunes are return, sees the frog in the milk and and revive her. Thus, she the stuff of Vyasa’s epic. curses it for its gluttony. The curse is a double of Tara. Being obtained Let us not forget that Tara is the reverses a former curse and the frog through ill means, she was named name of the second of the Ten turns into the beautiful maiden, Mandodari; or perhaps she was (the ten Transcendental Wisdoms). Erich Neumann, while discussing the highest form of the feminine archetype, the Goddess of Spiritual Transformation, views Tara as the highest evolution of this universal aspect of consciousness. Her name signifies both ‘star’ and ‘the pupil of the eye’, conveying the idea of a focal point, which suggests that Tara is in some manner a very concentrated essence. We can also interpret her name as coming from the causative form of the verb t.’r, meaning ‘to cross’, ‘to traverse’ or ‘to escape’. Like Draupadi, as we shall see later, Tara is ‘she who ferries across’, ‘she who Ravana and Mandodari, Rajasthani traditional painting saves’. Indeed, by her intrepid

No.141 9 named after the two sages who turned womb”. So also manda udari “slow, Not Her Husband’s Shadow her from a frog into a woman. womb...lady with slow Mandodari’s importance for The Ananda Ramayana account conception...” Mandodari gives birth Ravana is highlighted in certain (1.9.33-57) has create her from to one , son of Ravana, an recensions which describe Ravana the sandalwood paste smeared on his extraordinary fighter, and all- performing a sacrifice after his son body to delude Ravana into believing conquering warrior. Had Mandodari Indrajit’s death. advises that she is , whom he has asked given birth to one or two more Rama to prevent him from completing for from Shiva. According to the Indrajits, a dozen have to take the ritual. When Hanuman fails to Ranganath Ramayana, it is Parvati incarnation.”16 disturb Ravana’s meditation, Angada who makes the doll and Shiva In Rajasthan, the Sri Alvar Tirth drags Mandodari by her hair to breathes life into it. The doll is of the Jains celebrates the power of Ravana, tearing off her bodice and Mandodari, whose beauty causes Mandodari’s chastity: girdle so that her skirt slips. Parvati concern; she has Shiva turn “Ravana, the king of Upbraiding her husband for Mandodari into a frog. When Maya observed the vow of taking meals only shamelessly countenancing all this, begs for children, Shiva restores the after worshipping God. Once he was she exclaims that such a husband were frog to human form and gives her to going in a plane [sic] to a foreign better dead and calls on her dead son the danava as his daughter. Like country. When it was time for lunch, he to protect her honour. That arouses Ahalya, Tara and Draupadi, landed near Alvar to take rest. He Ravana who attacks Angada to free Mandodari is also ayonijasambhava, remembered the vow of worshipping his wife, leaving the ritual incomplete 18 once again, not-of-woman-born. God but he had forgotten to bring the and sealing his fate. There is an analogous myth idol with him. In order to keep the vow, The Khmer Ramakerti account about her origin in the Telegu Uttara Mandodari made an idol of sand and has Hanuman snatch away Ramayana.14 Once, when Parvati was invested it with life by reciting the Mandodari’s clothes to break Ravana’s meditation. The Thai away, Shiva had intercourse with the mantra of Namaskar. Having worshipped God with devotion, Ravan provides a fascinating apsara Madhura, who came to and Mandodari kept their vow. By parallel with the Ahalya story and the Kailash to worship him. On her return, virtue of the vow and Mandodari’s myth of Vishnu assuming Parvati turned Madhura into a frog. chastity, the presiding deity made the Shankhachuda or Jalandhar’s form to After twelve years, by Shiva’s grace, idol adamantine. Thus, the idol of seduce his wife Tulsi. According to the frog took the form of Mandodari Parshvanathji worshipped by this telling, Mandodari had learnt the who was adopted by Maya and Hema Mandodari and Ravan began to be secret of preparing amrita from Uma. and became the wife of Ravana. “The known as ‘Shri Ravan Parshvanath.’ ”17 Assuming Ravana’s form, Hanuman sperm of Shiva which remained embraces her. By thus sullying her dormant in the womb of Mandodari purity, her sanjivani , when she was a frog began to performed to make her husband develop, and finally gave immortal, is rendered fruitless. 19 birth to Indrajit. Thus, the Like Tara, Mandodari accepts so-called son of Ravana – Vibhishana, her husband’s Indrajit of Lanka – was an enemy and brother, as intelligence son [sic] of spouse, either at Rama’s 15 Shiva.” behest or because it was Here we find another the custom among non- clue to the reason behind for a new ruler to her name. Desiraju wed an enthroned queen. In Hanumanta Rao, translating the Mahabharata, the and commenting on the epic, rakshashi has no writes, “When was hesitation in pursuing her desire claiming herself a befitting female for for , who has just killed her Rama, and belittling Seetha she uses brother, and she even has a son words like krishodari, shaatodari Kadambari Misra by him. In the Mahanataka, when meaning “a female with feeble Mandodari asks Rama what her fate

10 MANUSHI Kadambari Misra will be after the war and the death of her husband, he prohibits her from committing and advises her to rule by Vibhishana’s side. The Bengali Krittibas Ramayan, the Oriya Balaramdas Ramayan, the Thai Ramkien and the Mahari dance composition all refer to Mandodari marrying Vibhishana.20 Vernacular versions of the epic have Mandodari curse Sita that she will be abandoned by her husband, complementing Tara’s curse on Rama. The Adbhut Ramayana (canto 8) provides more insight. Ravana had stored blood drawn from ascetics in a pot and kept it with as shadows of such strong here, along with , Mena, Mandodari, telling her that it personalities as Vali and Ravana. , , and Yamuna (Manasa in the Bengal recension) – contained deadly poison. Furious To be continued Ahalyarundhati mena tara mandodari with his violating women during para Damayanti vedavati ganga ca The author has written 22 books and his conquests, she broke his manasa tatha. numerous papers on and injunction not to drink from the pot. 2 Ramayana: Adi Kanda 48.15-34 Comparative Mythology. He is a (Aryashastra recension, 1964) By doing what she felt moved to Principal Secretary to the Govt. of West also known as Bala Kanda. Brahma Purana do, Mandodari shows she is not Bengal and International HRD Fellow, 87.7 specifically mentions puberty as the her husband’s shadow. The ManchesterUniversity. time when Ahalya is to be returned to consequence is that she becomes Brahma. 3 Ramayana: Uttara Kanda 30.46. In pregnant, and, like and Endnotes 1 “Ahinik Sutravali”, cf. Bharatiya 31. 31-34 she is one of the twins (king being the other) Kunti later, discards the newborn Sanskriti Kosh by Liladhar Sharma born to Vadhryashva and . infant in the field ploughs ‘Parvatiya’, (Delhi: Rajpal & Sons, 2nd Vadhryashya is the son of Maudgalya who to discover the orphan Sita. 21 This edition, 1996) p. 502. Sharma also cites is one of the five sons of Vahyashva after the Brahmanda Purana, 3.7.219, but has is perhaps the reason why we see whom the kingdom was named “”. not seen it himself (personal Hanuman in the Sundara Kanda There is no encounter with Indra in this communication). The verse was not found of the Ramayana mistaking story, nor is Menaka called an apsara, so in the editions of this Purana available in this must be another Ahalya. Mandodari (“resplendent in Calcutta. Sudhirchandra Sarkar’s Pauranik 4 Ramayana: Uttara Kanda 30. Also bejewelled ornaments, fair, golden- Abhidhan (Calcutta: M.C. Sarkar & Sons, Brahma Purana 87.44, 62 where Ahalya complexioned, beautiful, mistress of 1963) has an entry on “Panchakanya” cites the ashram guards as witnesses that (p.287) giving these five names. This the royal inner apartments, Indra deceived her by assuming the sage’s shloka forms part of Orissa’s dying Mahari form and therefore she is not at fault. embellishing the palace with her dance composition, kept alive by Padma 5 Brahma Purana, canto 87 loveliness”) for Sita in Ravana’s Sri Pankaj Charan Das, his disciple (Aryashastra recension, Calcutta, 1983). palace. Dr. Ratna Roy and Ritha . The Guru 6 Shiva Purana, 4.25-27 summarised by told Dr. Roy that the text was by Ratnakar Tara and Mandodari are W.D. O’Flaherty in The Origins of Evil in Bandhu (personal communication). Dr. Jan (Delhi: Motilal parallels. Both offer sound advice E.M. Houben notes (http://listserv.liv.ac.uk/ Banarsidass, 1988) p. 298. to their husbands who recklessly cgi-bin/wa?A2=ind0302&L=indology& 7 Somadeva’s Katha Sarit Sagara, reject it and suffer the ultimate 1 D=1&F=P&O=D&P=8493) a similar sloka Taranga 17 translated by V. responsible for the deaths of their in the Brahmavaivarta Purana, Prakriti Balasubrahmanyam (Calcutta: M.P. Birla khanda (16.68), celebrating famous Foundation, 1994), p.113. husbands. Thereby, they are able to women as emanations of the goddesses 8 Chandra Rajan: Re-visions (Calcutta: keep their kingdoms strong and , Sarasvati, , Savitri, Writers Workshop, 1987) p. 12. prosperous as allies of Ayodhya, Radhika, etcetera. All these are aspects of 9 Not to be confused with Tara, wife of and they are able to continue to the supreme Prakriti herself, not created Brihaspati, preceptor of the gods who by Brahma, and they are the cause of all elopes with his disciple Chandra, or with have a say in governance. Tara and that is auspicious. Three of the five kanyas Taramati, wife of king Harishchandra in Mandodari can never be described (Ahalya, Tara, Mandodari) are mentioned some and an example of a sati.

No.141 11 10 http://www.murnis.com/ 15 Dr. Abraham Kovoor: Gods, Demons Dvipada Ramayana 6.133-135, Ananda Valinesedances.htm and Spirits, quoted www.uni-giessen.de/ Ramayana 1.11.229, Padma Purana 11 op.cit. p.469. ~gk1415/amorous-gods-and- Uttara khanda, canto 269 as having the 12 Parts III and IV of Guru Pankaj Charan goddesses.htm. incident as well. Das’ repertoire presented by Dr. Ratna Roy. 16 www.valmikiramayan.net/kishkindha/ 19 Bulcke ibid. She states that the five elements – earth, sarga58/kishkindha_58_prose.htm 20 Bulcke op.cit. p. 540; S.D. Singh, water, fire, air and ether – represent the However, Vettam Mani’s Puranic Polyandry in Ancient India (Delhi: Motilal five virtuous women (www.olywa.net/ratna- Encylopaedia states on p. 476 that Banarsidass, 1978) p. 141. Dr. Ratna Roy david/ panchakanya.htm) and that the Mandodari has 3 sons: Meghanada, writes that, in Part X emphasis is on the purity of these women and Akshakumar. of the Mahari Panchakanya dance: because they did not break any humanistic 17 www.jaintirth.org This ancient temple “In celebration of his victory, Rama places codes, only the strictures of an orthodox survived till the fifteenth century. Bibhisana, Ravana’s brother, on the throne patriarchal society. Rama sanctifies Ahalya, The new temple was built in the year 1654 Tara and Mandodari at the climactic of the Vikram era, and the idol was of Lanka and blesses Mandodari as his bride moment of the dance drama. reinstalled in the year 1983 of and queen, virtuous in spite of her second 13 Fr. Camille Bulcke: Ramkatha—utpatti the Vikram era. Ravan Parshvanath marriage.” aur vikas (Hindi Parishad Prakashan, is mentioned in many ancient scriptures 21 Bulcke (p.362-4) provides several Prayag Vishvavidyalay, 3rd edition., 1971), and tirthmalas written from 1422 to 1689 references to Jain versions and the pp. 636-7. of the Vikram era. Mahabhagavata Purana canto 42 14 Vettam Mani: Puranic Encyclopaedia 18 6.10. Bulcke that tell of Sita as the daughter (Delhi: Motilal Banarsidass, 1975) p. 476. op.cit. (p. 579) refers to the Telegu of Mandodari. 

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