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Oppiliappan List Archive: Message 00084 Jun 2007

 
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SrI:

--- Sourirajan Swami Iyengar <kanapurarajan@xxxxxxxxx> wrote:

> Respected Sir / Madam
>
>   I have read a information mentioned in your mail.
>
>   Actually this is the slokas found -
>
>   "AKALYA, DHRAUPADHI, SEETHA, TARA AND MANDOTHARI -
> THATHA PANKANYA SMERAYE NITHYAM SARVAPAPA
> VINASANAM".
>
>   But you have mentioned KUNTI instead of SEETHA.
> Please clarify and clear doubts of everyone .
>
>   THANKS

Thanks for the response.

Kindly go through the following sites to get detailed explanation on
why they are pancha kanyas.
By any stretch of logic, Sita can not be included in the company of
the other 4. That can be understood if we patiently go through all the
articls on pancha kanyas found in the following links.

http://www.boloji.com/hinduism/panchkanya/pk01.htm

http://www.boloji.com/hinduism/059f.htm

http://www.boloji.com/hinduism/059e.htm

It is inferred that some discrepecy has crept in course of time,
thinking that, by leaving Sita in this comity, we will be undermining
her.

Infact it is not so. Sita is the only person different from the other
4, rather the other 5 that includes Kunti.

Sita is not  a kanya, nor one who had relations with another man, but
rather one who didnt succumb to the advances by another man. The
pancha kanyas are about women, who, by forces that were in their and
not in their control rose up to retain their dignity and weild their
power as women. A glorification of them means remembering their wisdom
and valour at peculiar times of distress and compulsion, that removes
papa. That is, one gets inspired to conduct oneself in the most
approriate way within the conditions imposed by circumstances, which
will be dharma (that which is to be done) in that given circumastance
so that the person does not invite papa and instead gets rid of papa.

Sita on the other hand, is an epitome of  pati vratha dharma, and
demonstrated what a saha dharma chaarini msut do in the face of trials
and turbulances faced by the husband. She even dictates what is good
for her husband - anxious to make Hanuman impress upon RAma that it
would be in the fitness of things for Rama to come over to Lanka and
take on the abductor - in the course of which she is ready to endure
the confinement for some more time - though within a time limit which
is also set by her.

Right from the time of leaving for vana vasa, it is she who is calling
the shots. One can find her power of influence in making Rama take her
to the forest because that is dharma for her husband (I am not going
into details for fear of stretching this mail) in the episodes of
chase after mareecha and lakshmana being sent to the aid of rama, in
agni pareeksha and in the uutara khanda during reunuion.

Particularly in agni pareeksha, there arose a situation similar to
what happened to the pancha kanyas. She was told to live with any one
she wanted. Similar situation arose for the pancha kanys though under
different circumstances. Sita did not give in and instead thrust on
others her decision and that was to enter agni. The power of woman in
another dimension is revealed in agni pareeksha when she subverted the
mood and had her way. The purpose is to demonstrate pati vratha dharma
and saha dharma chaariNam, whereby she shows to what extent a woman
can go to uphold the honour of her husband.

Thus Sita is one who doesnt fit in the categaory of the pancha kanyas.
The sloka that includes her name must be revisited and and understood
as a product of abberrations with passage of time. It is imperative to
make appropriate corrections, for lest we will be transferring to
future something which can not be substantiated.

 Sanskrit scholars of the forum are also  invited to check the
construction of this sloka to find out  whether the name of Sita is an
interpolation.

Thanks & regards,
Jayasree


 
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