Hinduism 
Panchkanya
Women of Substance  – 3

Vishvamitra repeatedly refers to her as mahabhaga, most virtuous and noble. Valmiki’s description of Ahalya as Rama sees her needs to be noted (my translation):

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. (Adikanda 14-15)

It is the nobility of her character, her extraordinary beauty and the fact of being chronologically the first kanya that places Ahalya at the head of the five virgin maidens. In the eyes of Vishvamitra, the mighty rebel rishi, who proved that a kshatriya can transform himself into the greatest of seers and presented the world the Gayatri mantra, Ahalya was not a fallen woman. She had been true to her independent nature, fulfilling her womanhood in a manner that she found appropriate, although unable to assert herself finally. Is Ahalya a failed kanya?

In this unique type of sexual encounter with non-husbands, that is neither rape nor adultery, lies the key to the mystery of the five ‘virgin’ maidens.

Tara, wife of Bali, the next kanya we meet in Ramayana is a woman of unusual intelligence, foresight and self-confidence. When Sugriva comes to challenge Bali for the second time, she warns him against responding, pointing out that appearances are deceptive, for normally no contestant returns to the field so soon after being soundly thrashed. Moreover, she has heard that Rama has befriended him. By brushing aside her wise warning, Bali walks into Rama’s arrow. To ensure that her son Angada is not deprived of his father’s throne, Tara becomes her brother-in-law Sugriva’s consort. When Lakshmana storms into the inner apartments of Kishkindha, it is Tara whom the terrified Sugriva sends to tackle this rage-incarnate. Approaching Lakshmana with intoxicated eyes half-closed and unsteady gait, lovely, slim and unashamed Tara effectively disarms him. She gently reprimands him for being unaware of lust’s overwhelming power which overthrows the most ascetic of sages, whereas Sugriva is a mere vanara. When he abuses Sugriva, Tara fearlessly intervenes, pointing out that the rebuke is unjustified and details all the efforts already made to gather an army. Once again, as when tendering advice to Bali, Tara shows her superb ability to marshal information. Thus, she acts as Sugriva’s shield while ensuring that her son Angada is made the crown-prince.

It is with Mandodari, the last kanya portrayed by Valmiki, that we face a problem. There is hardly anything special that Valmiki has written about her except that she warns her husband to return Sita and has enough influence to prevent his raping her. Further, like Tara, she accepts her husband’s enemy and brother as spouse, either at Rama’s behest or because it was the custom among the non-Aryans for the new ruler to wed the enthroned queen. The Adbhut Ramayana provides some more insight. Here we find Mandodari violating Ravana’s injunction not to drink from a pot in which he has stored blood gathered from ascetics. By doing what she felt moved to do, Mandodari shows she is not her husband’s shadow. The consequence is that she becomes pregnant, and, like Kunti in the future, discards the new-born female infant in a far-off place. That place happens to be the field which Janaka ploughs to discover the orphan Sita. In this light it is not surprising that Hanumana mistakes Mandodari for Sita in Ravana’s palace!

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