Significance of Beautiful daughters
The term "Beautiful daughter" is extensively referenced across various cultural and religious texts, including Jainism, Vaishnavism, Purana, Kavya, and Theravada, amongst others. It signifies the qualities of beauty and desirability associated with daughters in numerous narratives. Examples include the daughters of Sugriva, Radha's divine beauty, and various princesses noted for their charms. Additionally, it explores familial love, moral narratives, and the significance of marriage, portraying daughters as central to these traditional stories and cultural values.
Synonyms: Lovely daughter, Charming daughter, Pretty daughter., Pretty daughter
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Beautiful daughters'
In Buddhism, "Beautiful daughter" can symbolize various themes, including the beauty of Subhuti’s daughters, Patacara’s allure under parental protection, a leprous girl representing lost purity, and Erakapatta’s daughter, whose challenges reflect the trials of suitors.
From: Dhammapada (Illustrated)
(1) Erakapatta's daughter, used as a means for suitors to win her by answering her questions.[1] (2) A description of Patacara, highlighting her attractiveness and the strict protection she received from her parents.[2]
From: The Mahavastu (great story)
(1) Refers to a charming young girl from Kapilavastu afflicted by leprosy, symbolizing the fall from grace.[3] (2) The seven daughters of Subhuti, particularly noted for their beauty, especially Maya.[4]
Hindu concept of 'Beautiful daughters'
In Hinduism, "Beautiful daughter" signifies various figures, including Sita and Parvati, embodying beauty, virtue, and significant roles in family and marriage. This phrase highlights the aesthetic and narrative importance of daughters in divine and mortal contexts.
From: The Devi Bhagavata Purana
(1) Refers affectionately to Shashikala, emphasizing her desirability and importance in the marriage context.[5] (2) Pramadvara, the daughter raised by Muni Sthulakesha, who becomes a central figure in the tale of desire and attraction.[6] (3) Refers to Pramadvara, the daughter of Sthulakesha, whom Ruru desires to marry.[7] (4) Refers to Satyavati, emphasizing her charm and allure that draws both Shantanu and the fisherman.[8] (5) The repeated acknowledgment of Sukanya's physical attractiveness, underscoring the King's protective instincts.[9]
From: Harivamsha Purana
(1) Asti and Prapti, the daughters of Jarasandha, who played a role in provoking their father's wrath.[10] (2) The ten daughters of Shura, each noted for giving birth to heroic sons.[11] (3) A reference to the accomplished daughters of Sunabha, who are noted for their attractiveness and skills.[12] (4) The daughters of Brahmadatta, admired for their beauty and considered desirable in marriages.[13] (5) Refers to Usha, who is described as beautiful and is highlighted as a worthy daughter-in-law.[14]
From: The Skanda Purana
(1) Simantini, admired for her physical beauty and virtuous demeanor, playing a central role in the narrative.[15] (2) Refers to Kadru and Vinata, the two wives of Kashyapa, who are depicted as virtuous and attractive.[16] (3) Sita, the six-year-old princess of Mithila, signifying love and the central quest of Rama's story.[17] (4) Refers to Lavanyavati, the charming daughter of King Citrasena, endowed with beauty and the ability to recollect her previous births.[18] (5) Malini, the daughter of Devavrata, noted for her beauty but subjected to cruelty by her husband.[19]
From: The Padma Purana
(1) A reference to the significance of family and marriage in the narrative, emphasizing the need for a proper and respectful union.[20] (2) The daughter of Rati, described as beautiful and intelligent, who engages in a conversation with the king.[21] (3) The daughter of Shiva, described as possessing beauty and significant qualities.[22]
From: The Shiva Purana
(1) Refers to Asikni, who is suggested by Brahma as a consort for Daksha to facilitate creation.[23] (2) Refers to Parvati, the beloved daughter of Mena, who is the central figure in the narrative regarding her marriage.[24] (3) A phrase emphasizing the physical allure and charm of Daksha's daughter, Rati.[25]
From: The Gautami Mahatmya
(1) Refers to Svaha, the aesthetically pleasing wife of Agni, who initially remained childless and later performed penance for a son.[26] (2) Atri's offspring named Shubhatreyi, who was born alongside his three sons.[27] (3) Bhogavati, the daughter of King Vijaya, known for her virtues and beauty, who became the wife of the serpent.[28]
From: The Bhagavata Purana
(1) Refers to Devahuti, describing her physical beauty and virtue, highlighting her role in the context of wifehood and motherhood.[29] (2) Another way to describe Revati, highlighting her attractiveness as a central element of the story.[30] (3) The offspring of Kardama who are characterized as aesthetically pleasing.[31]
From: Ramayana of Valmiki
(1) Referring to Sita, who is adorned with jewels and mounts the chariot cheerfully.[32] (2) Refers to the unmatched physical appeal of Sharmishtha and Devayani, highlighting the theme of beauty.[33]
From: The Garuda Purana
(1) Refers to Daksha’s sixty daughters, characterized by their beauty.[34] (2) Refers to the offspring of Daksha who were noted for their beauty, emphasizing their desirability in the narrative.[35]
From: The Brihaddharma Purana (abridged)
(1) Refers to the seven daughters of Devaka, who are married to Vasudeva.[36]
From: The Brahma Purana
(1) Varangana, considered the daughter of Shvaphalka, adding to his family lineage.[37]
From: Garga Samhita (English)
(1) Referring specifically to Jambavati, signifying her physical beauty and status as a daughter.[38] (2) Refers to the daughter of the speaker, whom she wishes to be returned to her or to be given back, emphasizing her beauty and value.[39] (3) Daughters characterized as beautiful, born to the wives of Lord Rama.[40] (4) Describing the aesthetic quality of the king's daughters, highlighting their attractiveness.[41] (5) Referring to Radha's admirable physical appearance and grace.[42]
From: Chaitanya Bhagavata
(1) The daughters of the brahmanas, described as being aesthetically pleasing in the provided text.[43]
From: Kathasaritsagara (the Ocean of Story)
(1) The offspring of King Sushena and the Apsaras Rambha, representing a beautiful connection between divine and mortal realms.[44] (2) Mandaravati, the daughter of Agnisvamin, noted for her exquisite beauty.[45]
Jain concept of 'Beautiful daughters'
In Jainism, "Beautiful daughter" symbolizes exceptional beauty and artistic talent, evident in figures like Gandharvasena and Sukumalika, while also celebrating the allure of daughters like Shyama, Vijayasena, Rupavati, and Ahilya throughout various narratives.
From: Trishashti Shalaka Purusha Caritra
(1) The daughters of Sugriva, Shyama and Vijayasena, are described as very beautiful and accomplished.[46] (2) Refers to Ahilya, the well-regarded daughter of Jvalanasimha and Vegavati, central to the svayamvara event.[47] (3) Carudatta's daughter, Gandharvasena, noted for her exceptional beauty and connection to the arts.[48] (4) Refers to the herd-girl who later becomes the daughter of a merchant, highlighting her physical attractiveness.[49] (5) Rupavati, the daughter suggested for an alliance to appease Ravana.[50]
The concept of 'Beautiful daughters' in local and regional sources
The phrase "Beautiful daughter" encompasses various interpretations, symbolizing familial love and innocence through Vanka, an admired character, and shines as a term of endearment while also representing a wise figure aiding her father in a challenging situation.
From: Bhaktavijaya: Stories of Indian Saints
(1) A character reference that introduces Vanka, representing familial love and possibly innocence amidst the struggles of the parents.[51] (2) Refers to Vanka, the cherished and attractive daughter of Raka and Banka.[52]
From: Folk Tales of Gujarat (and Jhaverchand Meghani)
(1) A term of endearment used to express admiration for Jai.[53]
From: Village Folk-tales of Ceylon (Sri Lanka), vol. 1-3
(1) The grown-up daughter of the Panditaya who advises him on how to respond to the King's impossible request, ultimately helping to save his life.[54]