Ahalya
In Hindu mythology, Ahalya also spelt as Ahilya, is the wife of the sage Gautama Maharishi. Many Hindu scriptures describe her legend of seduction by the king of the gods Indra, her husband's curse for her infidelity, and her liberation from the curse by the god Rama.
Created by the god Brahma as the most beautiful woman, Ahalya was married to the much older Gautama. In the earliest full narrative, when Indra comes disguised as her husband, Ahalya sees through his disguise but nevertheless accepts his advances. Later sources often absolve her of all guilt, describing how she falls prey to Indra's trickery. In all narratives, Ahalya and Indra are cursed by Gautama. The curse varies from text to text, but almost all versions describe Rama as the eventual agent of her liberation and redemption. Although early texts describe how Ahalya must atone by undergoing severe penance while remaining invisible to the world and how she is purified by offering Rama hospitality, in the popular retelling developed over time, Ahalya is cursed to become a stone and regains her human form after she is brushed by Rama's foot.
Ahalya's seduction by Indra and its repercussions form the central narrative of her story in all scriptural sources for her legend. Although the Brahmanas are the earliest scriptures to hint at her relationship with Indra, the 5th- to 4th-century BCE Hindu epic Ramayana – whose protagonist is Rama – is the first to explicitly mention her extra-marital affair in detail. Medieval story-tellers often focus on Ahalya's deliverance by Rama, which is seen as proof of the saving grace of God. Her story has been retold numerous times in the scriptures and lives on in modern-age poetry and short stories, as well as in dance and drama. While ancient narratives are Rama-centric, contemporary ones focus on Ahalya, telling the story from her perspective. Other traditions focus on her children.
In traditional Hinduism, Ahalya is extolled as the first of the panchakanya, archetypes of female chastity whose names are believed to dispel sin when recited. While some praise her loyalty to her husband and her undaunted acceptance of the curse and gender norms, others condemn her adultery.
Etymology
The word Ahalya can be divided into two parts: a and halya, which Sanskrit dictionaries define as being related to the plough, ploughing, or deformity. In the Uttar Kanda book of the Ramayana, the god Brahma explains the meaning of the Sanskrit word Ahalya as "one without the reprehension of ugliness", or "one with an impeccable beauty" while telling Indra how he created Ahalya by taking the special beauty of all creation and expressing it in every part of her body. Because some Sanskrit dictionaries translate Ahalya as "unploughed," some recent authors view this as an implicit reference to sexual intercourse and argue that the name refers to a virgin or a motherly figure. This fits the context of the character Ahalya, who is viewed as being in one way or another beyond Indra's reach. However, Nobel laureate Rabindranath Tagore, focusing on the literal meaning of "unploughed," interpreted Ahalya as a symbol of stone-like, infertile land that was made cultivable by Rama. Delhi University professor Bharati Jhaveri concurs with Tagore, interpreting Ahalya as unploughed land, on the basis of the tribal Bhil Ramayana of Gujarat, an undated oral tradition.Creation and marriage
Ahalya is often described as an ayonijasambhava, one not born of a woman. The Bala Kanda of the Ramayana mentions that Brahma moulds her "with great effort out of pure creative energy". The Brahma Purana and the Vishnudharmottara Purana also record her creation by Brahma. According to the Mahari dance tradition, Brahma created Ahalya out of water as the most beautiful woman in order to break the pride of Urvashi, the foremost apsara. The tribal Bhil Ramayana begins with the tale of Ahalya, Gautama and Indra. In the tale, Ahalya is created from the ashes of the sacrificial fire by the Saptarishi and gifted to Gautama. In contrast, the Bhagavata Purana and the Harivamsa regard Ahalya as a princess of the Puru Dynasty, the daughter of King Mudgala and sister of King Divodasa.In the Uttara Kanda book of the Ramayana, Brahma crafts Ahalya as the most beautiful woman and places her in the care of Gautama until she reaches puberty. When that time arrives, the sage returns Ahalya to Brahma, who, impressed by Gautama's sexual restraint and asceticism, bestows her upon him. Indra, who believes that the best women are meant for him, resents Ahalya's marriage to the forest-dwelling ascetic.
The Brahma Purana gives a similar account of Ahalya's birth and initial custody, recording that her marriage was determined through an open contest. Brahma declares that the first being to go around the three worlds will win Ahalya. Indra uses his magical powers to complete the challenge, finally reaching Brahma and demanding the hand of Ahalya. However, the divine sage Narada tells Brahma that Gautama went around the three worlds before Indra. Narada explains that Gautama circumambulated the wish-bearing cow Surabhi while she gave birth, as part of his daily puja, making the cow equal to three worlds according to the Vedas. Brahma agrees and Ahalya marries Gautama, leaving Indra envious and infuriated. A similar, but shorter, version of Ahalya's early life appears in the Padma Purana.
In all versions of the tale, after marrying Gautama, Ahalya settles into his ashram, which generally becomes the site of her epic curse. The Ramayana records that Gautama's ashram is in a forest near Mithila, where the couple practices asceticism together for several years. In other scriptures, the ashram is usually near the river bank. The Brahma Purana says that it is near the river Godavari and the Skanda Purana places it near the river Narmada. The Padma Purana and the Brahma Vaivarta Purana describe the ashram as near the holy city of Pushkar.
Hints of a relationship with Indra
The Brahmanas are the oldest scriptures to mention a relationship between Ahalya and Indra in the "subrahmanya formula", a chant used by Vedic priests "at the beginning of a sacrifice to invite the main participants: Indra, the gods and the Brahmins". The Jaiminiya Brahmana and the Sadvimsha Brahmana from the Samaveda tradition, the Shatapatha Brahmana and the Taittiriya Brahmana from the Yajurveda tradition and two Shrautasutras invoke Indra, the "lover of Ahalya... O Kaushika , who calls himself Gautama". The Samaveda tradition identifies her as Maitreyi, who the commentator Sayana explains is "the daughter of Mitra".In the subrahmanya formula, Ahalya does not have a husband. The Sadvimsha Brahmana does not explicitly state that Ahalya has a husband, although Kaushika is present in the story and his relationship to her can be inferred through Indra's adoption of the Brahmin's form to "visit" Ahalya. Renate Söhnen-Thieme, research associate at the School of Oriental and African Studies, feels that the Kaushika of the Sadvimsha Brahmana is the same individual described as cursing Indra in the 5th- to 4th-century BCE epic Mahabharata.
The Shatapatha Brahmana's commentator, Kumarila Bhatta, reasons that the Ahalya–Indra narrative is an allegory for the Sun or the light taking away the shade of night. Edward Washburn Hopkins, an American indologist, interpreted the Ahalya of the subrahmanya formula not as a woman, but literally as "yet unploughed land", which Indra makes fertile.
Seduction by Indra
The Bala Kanda of the Ramayana is the earliest text to describe Ahalya's seduction in detail. It states that Indra becomes enamoured by Ahalya's beauty, learns of her husband's absence and comes to the ashram disguised as Gautama to request sexual intercourse with her, praising her as a shapely and slim-waisted woman. She sees through his disguise, but consents owing to her "curiosity". According to another interpretation, Ahalya's pride in her beauty compels her. Having satiated his lust, Ahalya requests that Indra, her "lover" and the "best of gods", flee and protect them from Gautama's wrath. The Kathasaritsagara is one of the few texts that mirror the Bala Kanda's Ahalya, who makes a conscious decision to accept Indra's advances. However, in this text Indra arrives undisguised.Although the Bala Kanda mentions that Ahalya consciously commits adultery, the Uttara Kanda of the Ramayana and the Puranas absolve her of all guilt. The Uttara Kanda recasts the tale as Ahalya's rape by Indra. In one allusion in the Mahabharata, King Nahusha reminds Brihaspati, Indra's guru, how Indra "violated" the "renowned" rishi-patni Ahalya. According to Söhnen-Thieme, the usage of the words "violated" and "renowned" indicates that Ahalya is not considered an adulteress.
The Puranas introduce themes that are echoed in later works, including the deception of the unsuspecting Ahalya by Indra's devious disguise as Gautama in his absence. The Padma Purana states that after Gautama leaves for his ritual bath, Indra masquerades as Gautama and asks Ahalya to satisfy him. Ahalya, engrossed in worship, rejects him, considering it inappropriate to have sex at the cost of neglecting the gods. Indra reminds her that her first duty is to serve him. Finally Ahalya gives in, but Gautama learns of Indra's deception through his supernatural powers and returns to the ashram. A similar account is found in the Brahma Purana. At times, Indra takes the form of a cock that crows to dispatch Gautama for his morning ablutions, as in the 18th-century Telugu rendition of the tale by the warrior-poet Venkata Krishnappa Nayaka of the Madurai Nayak Dynasty. In other versions, he uses an accomplice, such as the moon-god Chandra, to distract Gautama. In the Brahma Vaivarta Purana, Ahalya comes to bathe in the Svarnadi and Indra becomes infatuated with her when he sees her. Assuming Gautama's form, Indra has sex with her until they sink to the river bed in exhaustion. However, Gautama catches them in the act. Another version in the same Purana focuses on the question of how the chaste Ahalya was seduced by Indra. In this version, Indra approaches Ahalya on the banks of the Mandakini river in his own form to ask for a sexual favour, which is flatly refused by Ahalya. Indra subsequently poses as Gautama and fulfils his objective.
In some versions, though initially deluded by Indra's disguise, Ahalya eventually recognises the impersonator. In the Skanda Purana, Ahalya smells Indra's celestial fragrance and realises her folly as he embraces and kisses her and "so forth". Threatening Indra with a curse, she compels him to reveal his true form. However, Kamban's 12th-century Tamil adaptation of the Ramayana, the Ramavataram, narrates that Ahalya realises that her lover is an imposter but continues to enjoy the dalliance. Here, Ahalya agrees to have sex with the disguised Indra because she has long been craving affection from her ascetic husband.
In Venkata Krishnappa Nayaka's Telugu rendition, Ahalya is depicted as a romantic adulteress. When Brahma creates Ahalya as the most beautiful being, she falls in love with Indra and longs for him, but Brahma grants her to Gautama. After Ahalya's marriage, Indra too craves for her. He frequently visits her and flirts with her in Gautama's absence. At one point, Ahalya receives a visit from Indra's female messenger, who proceeds to mock husbands who avoid sex by saying that it is not the right day for pleasure. Ahalya protests, maintaining that she imagines Gautama to be Indra as they have sex and that a woman should be a stone, forgoing all thought of sexual gratification. That night, when Ahalya longs for conjugal bliss, Gautama refuses her, saying that she is not in her fertile period. Agitated, she wishes that Indra was there to satisfy her. Indra perceives her wish and comes in Gautama's disguise, but is revealed by his seductive speech. Ignoring the deception, Ahalya joyously makes love to him.