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Oppiliappan List Archive: Message 00089 Jun 2007

 
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 Respectful Bhagavathas,
Adiyen is in full agreement with the statement that Sita Piratti 
cannot be among the five kanyas as referred to in the sloka. It seems 
to be a wrong sloka as it includes Sita in the list. Sita is an 
incarnation of Sri, Lakshmi and we all call Her as Sita Piratti, 
Consort of Sri Rama who is none but Sriman Narayana Himself. In North 
India, it is commonly Kunthi in place of Sita in the Sloka and it is 
recited daily by the devout early morning as soon as one wakes up. 
The Five women are great by themselves or women who rose to that 
level because of their conduct and knowledge and association with the 
Lord in some respect. However, they cannot equal Sita Piratti. That 
will be clear if one calmly thinks on each of them and her role in 
Itihasa & Purana.
Yours humbly,
Srinivasan 











--- In Oppiliappan@xxxxxxxxxxxxxxx, "Jayasree Saranathan" 
<jayasree.saranathan@...> wrote:
>
> SrI:
> 
> --- Sourirajan Swami Iyengar <kanapurarajan@...> 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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