Is Ahalya Controversial?

India, the land of different cultures and religions, is blessed with Valmiki Ramayana. The whole world applauded the greatness of this sacred book. Rama and Sita are adored as ideals by one and all and they are enthroned in the hearts of the people. It teaches us the lessons of supreme value for the conduct and regulation of our goals. Valmiki’s aim is to depict ‘Manava Swabhava Chitrana’. So there is no wonder, if we see some flaws here and there in ideal characters. Thus Maharshi Valmiki pictures human tendencies in his Kavya. Literature is mirror to life. This kind of thinking makes Ramayana a universal work with permanent values. He says that ‘Artha’ and ‘Kama’ along with ‘Dharma’ lead to universal prosperity. Keeping inner and outer senses in control, shall bestow peace and prosperity to the individual as well as the society.

The Maharshi’s story is called not only Ramayana, but also the glorious history of Sita¹. Rama’s prowess has Virtue and Dharma as its two wings. To this ideal personality Sita has become better half. Ayodhya is full of pious people. All people are truthful and would not go against the path of righteousness.

In this epic the episode of Ahalya creates some confusion to many poets and critics. Indra is fond of Ahalya. He plays a dirty trick and approaches Ahalya in the guise of Gautama, the great sage and husband of Ahalya. The point to be wondered at is that Ahalya recognises the person as Indra but does not resist. With pleasure, Ahalya invites Indra and they enjoy together. When Indra is about to leave Ahalya, Gautama comes and finds them together. With this unexpected discovery anger overpowers him and he curses both of them.

All poets who came after Valmiki could not digest the affair. Different poets in different ways change the episode. In course of time, after Valmiki, Rama is installed as ‘Paramatma’ with Swaswarupa Gnana. They seize the Ahalya episode as an opportunity to adore Rama as Paramatma. They say that the foot touch of Rama relieves Ahalya from her sin and Rama, being Paramatma makes her divine. The poets are concerned more about Rama and they pay less attention towards Ahalya. They try little to understand the curse given by Gautama.

The curse of Gautama is very severe. Ahalya suffers a lot. No food and drink for many years, lives in ashes, lives only on air. Valmiki says that ahalya pracitices austerities in an extraordinary manner³. By virtue of her austerities she wipes off her sin. Gautama determines the time limit for the end of the curse. When Rama enters the premises of the hermitage, the curse comes to an end⁴. But many poets and scholars disregard the intention of Valmiki. They do not try to understand the heart of the Maharshi. In this episode the notable point is that some scholars with prudish and orthodox feelings laugh at Ahalya, the so-called sinner; and Gautama - the cuckold, who without minding the sin committed by her; leaves the door open for reunion.

Valmiki believes that ‘Dharma’ or ‘Adharma’, ‘Punya’ or ‘Papa’, ‘Neeti’ or ‘Avineeti’, all these ethical and social laws are equal to all rich or poor, man or woman. In olden days both men and women received education equally. Women too participated in Vedanta discussions. They had property rights. They had servants of their own. They were well-versed in politics and even participated in battles. Valmiki desires to establish this fact in his Ramayana. ‘Valmiki Ramayana’ is an ocean. It is very difficult to reach the depth, impossible to grab all the items; unimaginable to ascend to the heights of his lofty thinking.

Before examining the episode of Ahalya further, let us consider the story of Viswamitra. He is a Kshatriya king by birth and he picks up a quarrel with Brahmarshi Vasishta. A fierce battle occurs and Viswamitra loses his huge army and his hundred sons too. Viswamitra’s valour and his army have become helpless before the power of ‘Tapas’ of Vasishsta. Viswamitra understands that the valour of a king with his mighty army is no match to a Brahmarshi who is endowed with the power of Tapas. Heaving a deep sigh Viswamitra determines to leave his kingdom and undertakes severe austerities for a thousand years, only with the aim to attain Brahmarshihood. He had to overcome many hindrances to achieve his goal. At the instance of Indra, Menaka the celestial nymph comes to woo Viswamitra. Succumbing to the passion of love Viswamitra deserts his aim and spends ten years with her⁵ He realises his mistake and leaves Menaka. Having resolved to conquer his passion he does Tapas for a thousand years. Rambha approaches him with the same mission. This time (by virtue of his power of austerity) he does not yield to passion. He rejects Rambha. But there is one more enemy in his heart. That is Anger. In a fit of indignation he curses Rambha for her evil intention. This time Viswamitra though he controls his passion could not control his anger. As a result he exhausts his power of austerity which was earned with great efforts. Thus the spiritual energy got through Tapas is lost on account of anger. One who cannot control one’s senses that is ‘Arishatvarga’ will not be able to get spiritual power. So, again Viswamitra performs austerities for thousand more years to vanquish anger⁷.

Yes! Now he is Brahmarshi. Vasishsta comes to him to declare Viswamitra as Brahmarshi⁸. Thus Valmiki writes in his Ramayana. The notable point is, from then on during all these centuries neither the poets nor the critics raise their little finger against the Brahmarshihood of Viswamitra. It is a fact that the sage spends ten long years with Menaka. However, he does Tapas and wipes out his sin. This is accepted by the society. A high level of thinking is necessary to understand the heart of Valmiki.

Alas! The story of Ahalya is used to prove and praise the ‘Paramatma tatva’ of Rama. And some scholars mock at Ahalya and Gautama for Ahalya’s yielding to Indra and Gautama’s reconciliation with Ahalya. The pity is lesser scholars never understand the heart of Maharshi Valmiki. In Yuddha Kanda in a conversation Sita says to Hanuman ‘there is none who never commits a wrong⁹. But if one refrains from committing the same wrong again, no doubt he becomes divine.

Indeed, Ahalya recognises Indra and surrenders herself to him. But later, by performing bitter austerity, she conquers her senses, overpowers ‘Arishadvarga’ and purifies her heart. Viswamitra violates the code of conduct and commits a sin. But again with full confidence and determination he succeeds in controlling passion and anger. He destroys Kama and Krodha by performing great austerity and attains the position of Brahmaharshihood. Like Viswamitra, Ahalya too performs tapas and gets rid of cupidity. Let us compare. Viswamitra commits the same sin for ten full years. Ahalya does the sin for a moment in her life. Ahalya too does Tapas for thousands of years¹⁰.

Valmiki suggests that there should be no difference between male and female as far as ‘Dharma’ is concerned. Ethical and social laws should be equal to all people in the society without gender discrimination.

Now let us have a look at the story of Ahalya as told by Valmiki. In the hermitage of Gautama, Rama sees Ahalya “a celestial lady, a blazing flame, a dazzling bright circle of light, a lady by virtue of her intense austerity, eligible to be honoured by one and all”.­

This is how Valmiki describes her¹¹. Divine atmosphere pervades all round. The great thing to acknowledge is ‘Rama and Lakshmana touched her feet¹². All Gods applauded it with rejoicing. ¹³ Ahalya purifies her body and heart by her austerity and penance. What else needs to be said about the divinity of Ahalya? Vasishsta declares that Viswamitra by dint of his Tapas has attained the position of Brahmarshi. On the other hand, Rama who is the incarnation of Vishnu adores Ahalya as pious lady. This should silence the detractors of Ahalya who show their gender fear.

He curses them. Just as Viswamitra loses his Tapas by cursing Rambha, Gautama loses his Tapas for angrily cursing Indra and Ahalya. He goes to Himalayas to perform Tapas for some thousand years, He regains the power. In the same manner Ahalya too performs severe Tapas, sheds her sin, becomes pure and pious and even gets the praise of Rama. This is the reunion of Ahalya and Gautama.

Valmiki’s message is, without vanquishing the six enemies within, one cannot attain peace and real happiness. Persons who commit a sin can again become pure by repenting and renouncing the wrong path. All scriptures teach the same thing. Thus Valmiki with his examples in the Ramayana establishes the male and female equality before ethical and moral laws.

¹ Bala Kanda, Sarga 4, Sloka 7
² Bala Kanda, Sarga 48, Slokas 19, 20
³ Bala Kanda, Sarga 49, Sloka 13
⁴ Bala Kanda, Sarga 48, Sloka 31,32
⁵ Bala Kanda, Sarga 63, Sloka 8
⁶ Bala Kanda, Sarga 64, Sloka 16
⁷ Bala Kanda, Sarga 65, Sloka 2
⁸ Bala Kanda, Sarga 65, Sloka 25
⁹ Yudda Kanda, Sarga 116, Sloka 44
¹⁰ Bala Kanda, Sarga 48, Sloka 30
¹¹ Bala Kanda, Sarga 49, Sloka 13,14,15,16
¹² Bala Kanda, Sarga 49, Sloka 17
¹³ Bala Kanda, Sarga 49, Sloka 19, 20