Hindu Mythology

"After Rama had touched the stone, she was transformed into the self same Ahalya. Rama reconciled her with Gautama. Ahalya and Gautama lived in the same hermitage again for another long period. This seduction is explained mythically...as Indra [the sun’s] carrying away the shades of night, Ahalya signifying night."

"In Shiva Purana, Ahalya in an incident said to have occurred in another epoch (yuga). During a hundred year drought, Gautama’s ascetics resulted in Varuna gifting him an inexhaustible well, because of which his hermitage became a refuge for the distressed, including the Seven Sages. The wives of the Seven Sages abused Gautama’s disciples, insisting on having access to the well first. When Ahalya went to resolve the dispute, they abused her as well and lied to their husbands about what had happened. Blinded by passion for their wives, these sages turned to Ganesha, the vighna-karta, god of obstacles. They had him turn into an illusory cow that fell dead at Gautama’s touch, whereupon they stoned Ahalya and Gautama, driving them out of the hermitage. Shiva cursed the sages and their wives to be outside the Vedic pale, dooming them to perdition. Here Ahalya is a foil to the wickedness of the sages’ wives, instead of being the ‘fallen’ one."

"What were your dreams, Ahalya, when you passed Long years as stone, rooted in earth, prayer And ritual gone, sacred fire extinct In the dark, abandoned forest-shram? Earth Merged with your body; did you know her vast Love, did hazy awareness haunt your stone? ...And keep you blindly, dimly, half-awake? ...When life’s excited zest Rushed along branching paths in numerous forms To conquer the desert, did it rise in outrage, Circle your stone and crush your sterile curse? Didn’t its pounding blows shake you awake?... Did you, long asleep on her breast, enter That place of oblivion, cool as endless night, Where millions sleep forever without fear, Resting their life’s exhaustion in the dust, Where withered flowers fall in the day’s heat, Burnt-up stars and meteors, crumbled fame, Sated pleasure, grief too tired to sting? There, Earth smoothed with her soothing hand Your lines of sin and stress. Today you shine Like a newly woken princess, calm and pure. You stare amazed at the dawn world. The dew Which moistened your stone at night shimmers now On your black, loosely-flowing hair. The mosses Which clothed you with the green mantle of Earth, Thickened and brightened by each fall of rain, Are now a sari lightly placed by a mother’s Loving hand on your glorious naked limbs. The world smiles; you recognise that smile. You gaze; your heart swings back from the far past, Traces its lost steps. In a sudden rush, All round, your former knowledge of life returns... Like first Created dawn, you slowly rise from the blue Sea of forgetfulness. You stare entranced; The world, too, is speechless; face to face Beside a sea of mystery none can cross You know afresh what you have always known."

"Gautama cursed his impotence and raged… she stood petrified… uncomprehending… in stony silence... withdrawn into the secret cave... of her inviolate inner self.... she had her shelter.... sanctuary... benediction... within, perfect, inviolate… in the one-ness of spirit... with rock rain and wind... with flowing tree... and ripening fruit and seed that falls silently... in its time... into the rich dark earth."

"The Creator, it seems, with utmost care had perfected this form, divine, enchanting. Like a tongue of flame smoke-shrouded, Like the full moon’s glory ice-reflected, Like blinding sunlight mirrored in water."

"Vishvamitra repeatedly refers to Ahalya as mahabhaga, most virtuous and noble – [for him] Ahalya was not a fallen woman."

"Rama, at Vishvamitra’s behest, regards her as blameless and inviolate, as her name connotes. When he and Lakshmana touch her feet in salutation, this recognition restores her self-respect and her status in society, so that she truly lives again."

"The Katha-Sarit-Sagara version provides a clue to the psychological condition of Ahalya. The story is told to illustrate how evil acts lead to suffering for evildoers. On Gautama’s return, as in the Brahma Purana, Indra flees in the form of a cat and is cursed to be covered with the marks of the vulva he had so coveted. Replying to the sage’s enquiry about who had been in the cottage, Ahalya dissimulates, saying that it was a majjara (in Prakrit meaning both “cat” or “my lover”, because of which a synonym for Indra is Ahalyayaijara). She is punished by being turned to stone, reflecting the social ostracism of transgressing women and their consequent psychological trauma."

"In the Mahabharata version, stated in the Shanti Parva, where the furious Gautama commands his son Chirakari to slay his polluted mother. But later regrets his rash command, realising that the fault lies not with his wife but with the lustful Indra. The Brahma Purana has Gautama turn Ahalya into a dry stream and disfigure Indra – who, terrified, has become a cat – with a thousand marks of the vulva. When Ahalya pleads her ignorance, Gautama grants her redemption upon her mingling with the Gautami River. By bathing in the same river, the marks on Indra’s body turn into eyes and he becomes “thousand-eyed” like the Greek Argus."

"The Uttara Kanda version [Ramayana] is exculpatory, as may be expected of a later addition to the epic. Here Agastya states that, infuriated at Brahma bestowing Ahalya upon Gautama, Indra raped her, thus absolving Ahalya of any active role in the liaison. Gautama cursed Indra to suffer imprisonment (by Meghanada), bear half the guilt of every act of rape and lose all peace of mind. As for Ahalya, she would cease to be unique as the only beautiful female – other lovely women would be born. (That is why men fall in love with different women, projecting their anima on to them.) When Ahalya protested that she could not recognise the disguised Indra and was not guilty of wilful wickedness, Gautama relented and said that he would take her back after she had been purified through Rama accepting her hospitality."

"Creation’s sole beautiful woman, she is the archetypal feminine responding to the ardent, urgent, direct sexual advances of the ruler of heaven who presents such a dazzling contrast to her ascetic, aged, forest-dwelling husband. Ahalya already had a son, Shatananda, yet the deepest urges of her femininity remained unfulfilled."

"I am gratified. Now leave this place quickly, best of gods! Protect yourself and me from Gautama in every way."

"Those craving coitus cannot wait; I crave union, slim-waisted one!..."

"Vishvamitra tells Rama and Lakshmana that, assuming Gautama’s form in his absence, Indri approached Ahalya saying,"

"When Gautama handed her back to the Creator, he was so pleased with the sage’s self-restraint that he bestowed Ahalya upon him. Indra, 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."

"The name Ahalya itself has a double meaning: one who is flawless; it also means un-ploughed, that is, one who is a virgin. Her origin-myth states that, having created this flawless beauty from what was unique and loveliest in all creatures, Brahma handed her over to the sage Gautama for safe custody until she reached puberty."

"It is the nobility of her character, her extraordinary beauty and the fact of her being chronologically the first kanya that places Ahalya at the head of the five virgin maidens. She had been true to her independent nature, fulfilling her womanhood in a manner that she found appropriate, though, finally, she is unable to assert herself."

"Of this group three – Ahalya, Tara, and Mandodari – belong to the Ramayana, the epic composed by Valmiki."

"...the unusual combination of names that redeem, of whom at least two – Ahalya andDraupadi – are ayonijasambhava meaning "not-of-woman-born"."

"English translation: Ahalya, Draupadi, Kunti, Tara and Mandodari: constantly remembering these virgins five destroys great failings."

"Sanskrit transliteration IAST: Ahalya Draupadi Kunti Tara Mandodari tatha Panchakanya smaranityam mahapataka nashaka"

"There is an ancient exhortation in naming five maidens as pratah-smaraniya, urging that they be invoked daily at dawn:"

"An enraged Gautama, who divined this unacceptable deed, cursed both Indra and Ahalya. Indra lost his manliness while Ahalya was cursed to remain invisible in the hermitage along with the dust without food for thousands of years until such time when the curse would be lifted with Rama's arrival there. She would then honour Lord Rama as a guest and then regain her pristine purity and be reunited with Sage Gautama."

"While Ahalya and Gautama remained devoted to each other, Indra was unable to contain his desire for her. One night, he simulated the approach of dawn by imitating the cock's crow to lure Gautama to the Ganga for his morning ablutions. He then took Ahalya in the guise of Gautama. Ahalya was initially surprised at the quick return of her husband but was sharp enough to recognise Indra's disguise. Yet she acquiesced in to his desire. In fact, being conscious of her beauty, she was proud to have been desired by Indra himself."

"Ahalya was created by Brahma as a woman of flawless beauty and though many wished to win her hand, Gautama, one of the revered Seven Sages was chosen to be her husband. Among the many disappointed admirers of Ahalya was Indra, whose longing for her almost became an obsession. He hence waited for an opportune moment to ravish her."

"Sage Vishwamitra goes back in time to relate the painful incident in Ahalya's life to Lord Rama and Lakshmana when, on their way to Mithila, they reached a beautiful hermitage that permeated with an air of sanctity but was uninhabited. This hermitage had belonged to sage Gautama who had lived there with his wife Ahalya."

"There is a price attached to every transgression and this is applicable to not only mortals but also to the celestials or the realised souls. The Ahalya episode exemplifies the extent of damage that desire (on Indra's part) and ego/pride (of Ahalya) wrought upon them."

"Ahalya in Ramayana became a victim of Indra’s lust and had to face the wrath of her husband sage Gowthama, who cursed her to turn into a stone."

"Expressions of such a sincere regret enabled Ahalya to get back her form when God came in person to the place where she was spending her days "unseen". Our sins and taints in our souls will be wiped out by our appealing to the mercy of the Lord who will pardon our misdeeds. What Ahalya did was unpardonable and Sage Gautama, naturally enraged at her misconduct, condemned her. On her repentance, the sage said by offering hospitality to Rama, she would be freed from covetousness and delusion. He punished the celestial king [Indra] too, who was equally responsible for having misled her. It was to the sage's hermitage Rama paid a visit and made Ahalya regain her original form."

"However, on expressing her regret over the fault, the curse was lifted when the dust particles from the feet of Rama fell on her."

"Born in a family of culture and having married a sage of distinction, her [Ahalya] mind faltered for a moment and she committed a grave sin and incurred a curse. Why should she commit this mistake? There lie the lessons for others."

"Along his journey Rama freed Ahalya from her curse. The grace of God is so strong it can free us from the most difficult situations. Through it our inner wisdom, symbolized by the sage's wife, can be released from the stone of ignorance and materialism in which it is trapped. But for this to occur, we must open ourselves to the Divine Will. Otherwise obstacles will arise that we cannot possibly overcome by our power."

"Valmiki has not a word to say about the mother-son relationship between Ahalya and Shatananda. Ahalya’s son abandons her and lives comfortably in Janaka’s court, expressing relief that she is finally acceptable in society following Rama’s visit."

"On seeing Rama, Ahalya's curse ended. Now she became visible to everybody. Recalling Maharshi Gautam's words, Ahalya received the princes with great affection. Ram accepted her hospitality wholeheartedly. With her powers of meditation Ahalya regained her true appearance. She was reunited with Maharishi Gautam with the intervention of Rama."

"Maharishi Vishvamitra narrated to them the story of Ahalya and Indra. The amorous Indra deceived Ahalya and raped her. When Muni Gautam came to know of this he cursed Indra to become hundred eyed and cursed Ahalya to survive on air and and lie in ashes for thosuands of years. O, Rama! This is the forlorn ashram of that accursed Ahalya. Now that you have arrived here, I request to bless Ahalya and release her from her curse. On entering the ashram Rama came across Ahalya engaged in deep meditation. Ahalya was invisible to both humans and devas. Rama was the only person who could see her in all the three worlds."

"English translation: Ahalya, Draupadi, Sita, Tara and Mandodari One should forever remember the Panchakanya who are the destroyers of great sins."

"Sanskrit transliteration IAST: ahalyā draupadī sītā tārā mandodarī tathā । pañcakanyāḥ smarennityaṃ mahāpātakanāśinī॥"

"The well-known Sanskrit hymn that defines the Panchakanyas (five iconic heroines of Hindu epics) runs:"

"Those who are guilty of them [fearful crime] expiate them after death, by one or more transmigrations of the soul into some vile animal, or by the torments of Naraka, i.e., hell."

"Vishnu, the Supreme Being, before creating anything which now exists, began by creating souls, which at first animated bodies of fantastic shapes. During their union with these bodies they either committed sin or practiced virtue. After a long abode in these provisional dwelling-places, they were withdrawn and summoned before the tribunal of Yama, who judges the dead. This divinity admitted into Swarga (paradise) those souls which had led virtuous lives; and he shut up in Naraka (hell) those souls which had given themselves up to sin."

"The Narakas are the realms of suffering that equate to the Christian hell or, more accurately, to purgatory. If a person is born into one of these realms as a result of bad karma, this is not a permanent punishment - he or she may well be reborn into one of the higher worlds in the next life. Watched over by Yama, judge of the world, the Narakas are not only physical places but also states of consciousness – and symbols of the suffering that can take place during life, as well as after death."

"One of the unusual features of Hindu hell is that as often as not there are no punishing agents specifically mentioned. Those who suffer often act out their own punishments, forced to endure a destiny or undertake some course of action, rather than being the object of torture. As the Ramayana explains, they eat the fruit of their own acts."

"Punishments can be graphically described, but often the Sanskrit names for different hells substitute for descriptions, ranging from Ambarisa: a hell associated by its name with a frying pan; to Lohapinda, a hell associated with red-hot iron balls; and Vinmutra: feces and urine hell. Each hell is simply one of many places where a soul might find itself, with or without connection to a particular deed."

"Rivers are generally prominent features of hell, and one usually forms the infernal border. Hindu hell descriptions enumerate six, seven or as many as 99 rivers."

"Hindu hell, originally one space in Vedic literature, became segmented in the epic literature and Puranas, until approximately 80 names for different hells could be identified."

"The earliest evidence for notions of hell related to Hinduism are found in the Vedic texts, which date from c. 1500–1000 BCE. In the long tradition of Hindu literature there was a significant development in the concept of hell from the period of the Vedas through the period of the Puranas (c. 300–1500 CE)."

"It is believed that people who commit sins go to Hell and have to go through punishments in accordance with the sins they committed. The god Yamaraj, who is also the god of death, presides over Hell (Satan). Detailed accounts of all the sins committed by an individual are kept by Chitragupta, who is the record keeper in Yama’s court. Chitragupta reads out the sins committed and Yama orders appropriate punishments to be given to the individual...These punishments include dipping in boiling oil, burning in fire, torture using various weapons, etc, in various hells. Individuals who finish their quota of the punishments are reborn in accordance with their balance of Karma."

"Hells are also described in various Puranas and other scriptures. Garuda Purana gives a detailed account of Hell, its features, and enlists amount of punishment for most of the crimes like modern day penal code."

"In Mahabharata there is a mention of the Pandavas going to Heaven and Kauravas to Hell."

"In Hinduism there are different opinions from various schools of thought on Hell which is called Naraka. For some it is metaphysical, or a lower spiritual plane (called Naraka Loka) where the spirit is judged, or partial fruits of Karma affected in a next life."