Arundhati: A Character Study (Based on Uttararamacharitam of Bhavabhuti)
In the dramatis personae of Uttararamacharitam, the great Sanskrit drama
by Bhavabhuti, no character, excepting the hero and the heroine, was so
prominently portrayed as the character of Arundhati. The name of Arundhati,
before whom even her husband Sage Vasishta looks small, is an honoured and
household name throughout the land of Bharata. Tradition traces her birth
and parentage to a *family of outcastes*, but, by her pativrata (devotion
to husband), she carne to be respected as the greatest woman that Vedic
India ever produced. Transformed into a star after her pious life on the
earth, she became the object of worship for countless brides and
bridegrooms all over our holy land. We have no details of the life story of
so illustrious a personality, but it is our good fortune that it was left
to the powerful pen of a genius like Bhavabhuti to portray her great
character in life-like reality.
Arundhati’s role in Uttararamacharitam is that of a peacemaker. In a
triangular conflict between Rama, Sita’s father Janaka, and Rama’s
subjects, she brought about a happy concord among the conflicting parties,
through her tact, sympathy and determination. The new king Rama who was
greatly attached to his subjects abandoned his wife Sita, because the
people cast reflections on her, and this greatly infuriated Janaka against
Rama and his subjects. In such a critical situation there were only two
persons, namely Vasishta and his wife, Arundhati, who could act as
peacemakers. But, unfortunately, the great Vasishta was disqualified for
the task, because it was on his behest to propitiate the people at any cost
that Rama banished Sita. Finding that his ill-timed message sent to Rama
through Ashtavakra produced a disastrous rift in the family of the Raghus,
of which he was the Kulaguru(family priest), Vasishta felt embarrassed and
helpless. The only thing he could do to ease the tension was to send a
message of hope to the old queen Kausalya, mother of Rama, that all would
end well in course of time. For this reason, Bhavabhuti did not bring
Vasishta on to the stage for conciliating the conflicting elements.
Bhavabhuti, therefore, employed Vasishta’s wife Arundhati in the task
of peacemaking–a task to which she was eminently fitted in virtue of her
exalted status. Bhavabhuti declares, in the words of Janaka, that Arundhati
was held so sacred that even Vasishta used to consider himself purified by
his matrimonial alliance with her. The philosopher-king hails her as
triloki maangalya (auspicious to the three worlds) and makes to her a most
reverential bow, touching the ground near her feet with his forehead. He
also compares Arundhati with the Goddess of Dawn and addresses her as
Jagadvandya(respected by the whole Universe) and even the goddesses
Vasundhara and Jahnavi later on refer to her by the same respectful
honorific. It is, therefore, no wonder that in a situation which made so
many hearts to break, no less a person than Arundhati could have
intervened, and intervened with success, culminating in the happy reunion
of Rama and Sita amidst scenes of universal rejoicing.
When Arundhati heard in the hermitage of Rishyasringa the startling
news of Sita’s banishment, she became so angry and grieved that she flatly
refused to go to Ayodhya, bereft of Janaki. She, therefore, proceeded
straightaway to the hermitage of Sage Valmiki, together with the
grief-stricken Kausalya. Arundhati consoled Kausalya with the message of
hope sent by Vasista that all would be well in the end. But the sceptical
Kshatriya lady, in her despair, put no belief in Vasishta’s words conveyed
to her and openly expressed her misgivings about it. This provoked a
spirited retort from Arundhati who sternly warned Kausalya never to doubt
the great Rishi’s words. Kausalya, taken aat this outburst from the holy
Arundhati, kept quiet hoping against hope that after all a miracle might
happen as predicted by Vasishta.
Arundhati’s handling of Kausalya was a light affair but the
difficult part of her work lay ahead. She knew full well that Janaka was
burning with rage at Sita’s banishment and a life-long rupture between
Janaka and Rama seemed imminent. A single false step on either side would
for ever mar the cordial relationship that so long existed between the
Raghus and the Janakas, and it was to prevent such a development that
Arundhati was specially deputed by Vasishta. She, therefore, softly
persuaded Kausalya to approach Janaka and speak to him first, on his
arrival. But, on seeing Kausalya, Janaka taunts her as the mother of
prajapalaka(beloved ruler of his subjects) and by enquiring after her
health. At this, Arundhati was stung to the quick, but discreetly refrains
from speaking a word in defence of Kausalya, lest, in doing so, she
(Arundhati) should unwittingly offend Janaka who was already sore at heart.
But when, incidentally, Janaka angrily poses the question as to how Agni
was competent to test his daughter Sita, Arundhati immediately joins him
and proclaims in emphatic tones that Sita is more sacred than Agni himself,
and this pacifies the irate father. Then Arundhati slowly brings to the
notice of Janaka the pitiable state of the grief-stricken Kausalya, who
swoons at the mention of Sita’s plight, and the noble-minded Janaka,
repentant for his rude behaviour towards the wife of his late revered
friend Dasaratha, busies himself in bringing her to consciousness, and
sadly recounts, in a reminiscent mood, the happy times spent by them in
bygone days. Thus Arundhiiti succeeds in bringing together Kausalya and
Janaka as desired by Vasishta.
But, soon afterwards, Kusa and Lava, the twin sons of Sita, make
their appearance on the scene, and their handsome features which bear a
striking resemblance to the features of Sita, open fresh wounds in the mind
of Janaka. He gradually becomes so enraged at the monstrous perversity of
the people and the outrageous haste of Rama that he stands up with grim
resolve to destroy both Rama and his subjects outright, either with a bow
and arrow or with a curse. Kausalya, terror-stricken at this revengeful
mood of Janaka, implores Arundhati to pacify Janaka and avert the impending
peril. Arundhati, seeing how explosive the situation is, immediately
intervenes and submits to Janaka, in an appealing manner, that Rama is
Janaka’s own child and that the people are an ignorant lot and entreats the
angry Rajarshi to show mercy on them. At this, Janaka cools down, admitting
that Rama is like a son unto him and that the people comprising mostly of
Brahmans, old men, women, children and cripples, deserve clemency at his
hands.
Arundhati, by now, has completed half of her work, but the remaining
half, which is more complicated, has yet to be begun and completed.
Kausalya and Janaka were reconciled in their common misfortune and Janaka
had no trace of ill-will or anger against Rama, whose action he began to
see in its proper perspective. Only the people had to be told, and told
convincingly, that Sita is flawless, and until this fact was accepted by
the people, there was no question of Sita’s acceptance by Rama. Arundhati,
therefore, sets herself the task of convincing the people about Sita’s
purity with the help of Sage Valmiki who, by his supernatural powers,
arranges a huge conclave of people near his hermitage, to witness a short
play of Sita’s banishment composed, by himself and staged by celestial
nymphs. When, at the end of the play, Vasundhara and Jahnavi jointly
deliver Sita into the hands of Arundhati, that venerable lady raises her
powerful voice and addresses the mammoth gathering in a short speech, which
breathes the spirit of our own democratic times. Pointing out that Sita has
been praised for her purity by goddesses Vasundhara and Jahnavi, Arundhati
herself presents Sita to the people as their queen. Re-calling that Sita’s
purity was tried and tested by Agni and applauded by the gods, headed by
Brahma, in the past, Arundhati exhorts the people to accept Sita
unhesitatingly from her (Arundhati’s) hands and, in conclusion, requests
the people to express their view in the matter. Arundhati’s speech, which
was virtually a proclamation of Sita’s purity to the whole universe, had an
electric effect upon the assembled people, who silently bowed their heads
to Sita in great reverence and thereby indicated their acceptance of her.
Arundhati, then, quietly calls upon Rama, standing stupefied at the turn of
events, to accept Sita as his wife, and employ her as his companion in the
Ashwamedha sacrifice, which was only half completed by then with the gold
idol of Sita by his side. And Rama meekly agrees to do according to
Arundhati’s bidding, to the immense relief of Lakshmana and Sita who were
anxiously watching to see how Rama would act upon Arundhati’s advice. After
that, Arundhati who had no more work to do, leaves the place, making a
formal request to Valmiki to perform the, Upanayana ceremony of Kusa and
Lava, the sons of Rama and Sita. Thus Arundhati ably fulfils the delicate
mission of peacemaking entrusted to her by her husband Vasishta, who was
precluded by force of circumstances from undertaking the mission himself.
This portraiture of Arundhati by Bhavabhuti, conceived and developed out of
the small nucleus in the Ramayana of Valmiki, has no parallel in the whole
range of Sanskrit literature.
II Vasiṣṭha (वसिष्ठ) is mentioned as one of the seven mind-born
sons of Brahmā, also known as the seven prajāpatis, or the seven brahmās,
according to the first chapter of the Brahma-purāṇa (on the origin of Devas
and Asuras). Accordingly, “Desirous of evolving creation befitting these,
he created Prajāpatis (Lords of subjects) viz. Marīci, Atri, Aṅgiras,
Pulastya, Pulaha, Kratu and Vasiṣṭha. Thus the lord of great refulgence
created seven mental sons. In the Purāṇas these are known as the seven
Brahmās”. The Brahmapurāṇa (mentioning Atri) is one the eighteen
mahāpurāṇas originally composed of over 10,000 verses. The first three
books of the extant edition contains a diverse amount of topics such as
creation theory, cosmology, mythology, philosophy and genealogy. The fourth
and last part represents pilgrimage’s travel guide (māhātmya) and narrates
the legends surrounding numerous holy spots (tīrtha) around the Godāvarī
region in India.
III Vasiṣṭha (वसिष्ठ) is the purohita (royal chaplain) and Guru
of the Sūryavaṃśa, according to the Kālidāsa’s Raghuvaṃśa.—Vasiṣṭha’s
timely interventions help the continuance of the [Sūrya] dynasty throughout
the whole epic.—A legend in theTaittirīya Saṃhitā tells us that among the
sages it was Vasiṣṭha alone who could see Indra. The god taught him the
Stomabhāgas with the charge that any king who had him as purohita would
thereby flourish if Vasiṣṭha did not tell the Stomabhāgas to other sages.
“Therefore—teaches the text—one should have a descendant of Vasiṣṭha (a
Vāsiṣṭha) as one’s Brahman priest”. The Brahman was the priest who silently
monitored the ritual. He was associated with the Atharvaveda and with the
office of the family priest, the purohita of the patron of the sacrifice,
the yajamāna. We may connect with these Vedic passages the tradition that
Vasiṣṭha or several Vasiṣṭhas were the purohitas of the kings of Ayodhyā,
the members of the Ikṣvāku—or Sūryavaṃśa. Pargiter (1922, 203ff.)
distinguished seven Vasiṣṭhas in the legends, but, as he pointed out, these
Vasiṣṭhas merged into one person.
IV Vasiṣṭhas in the Ṛgveda-Saṃhitā
Chapter 2 - The Seers of the sixth and seventh Maṇḍalas of the
Ṛgveda-saṃhitā
[Full title: Vasiṣṭha, the seer of the seventh maṇḍala (1) Vasiṣṭhas in the
Ṛgveda-Saṃhitā]
Vasiṣṭha, the famous Ṛgvedic seer is traditionally regarded as having seen
the entire seventh maṇḍala of the Ṛgveda.[ saptamaṃ maṇḍalaṃ vasiṣṭhaḥ
apaśyaditi uktatvāt maṇḍaladraṣṭā vasiṣṭha ṛṣiḥ / Sāyaṇa on Ṛgveda ,VII.1]
The word Vasiṣṭha in a wider sense also includes the other members of his
family, who are the descendants of Vasiṣṭha. Among the family maṇḍalas of
the Ṛgveda, the seventh maṇḍala is the most voluminous with 841 verses
distributed into 104 hymns. The seers and their hymns of this maṇḍala are
given below—
Hymns Seers
1-31 Vasiṣṭha
32 Vasiṣṭha or Śakti
33 (Verses 1-9) Vasiṣṭha
(Verses 10-14) son of Vasiṣṭha
34-100 Vasiṣṭha
101-102 Kumāra or Vasiṣṭha
103-104 Vasiṣṭha
>From the above table it is clear that out of 104 hymns, entirely 100 hymns
are revealed by the seer Vasiṣṭha himself. Sāyaṇācārya points out places
where a different seership is traditionally recorded. The Ṛgveda VII.32.26
indra kratuṃ naḥ is ascribed either to Śakti, the son of Vasiṣṭha or to
Vasiṣṭha.[ ‘indra kratuṃ naḥ’ iti pragāthasyārdhacarsya ca vasiṣṭhaputraḥ
śaktirvasiṣṭho vā / Sāyana on Ṛgveda ,VII.32] Similarly in Ṛgveda VI.33,
Sāyaṇa[ādito navānāṃ vasiṣṭhaṛṣiḥ / vasiṣṭhaputrāṇaṃ
stūyamānatvāttadevadevatā/ ‘vidyotojyotiḥ’ ityādibhidaśabhyādibhiḥ
svaputrairvasiṣṭhaḥ stuyate / ato vasiṣṭho devatā / te eva ṛṣȧyaḥ / Sāyaṇa
on ibid.,VII.33] mentions joint seership as verses 1-9 are ascribed to
Vasiṣṭha while 10-14 are ascribed to the sons of Vasiṣṭha, but no specific
names are mentioned for them. Moreover, we find Sāyaṇācārya remarking that
the two hymns 101 and 102 are the revelation of the seers Kumāra or
Vasiṣṭha.
It is remarkable that the name of the great sage is found with two
different spellings, viz., Vasiṣṭha and Vaśiṣṭha. In the former the first
sa letter is dental (dantya) and in the later the first sa letter is
palatal (tālavya). But in the entire Vedic literature, only the first
spelling is found. This word is derived from the root vas meaning ‘to
dwell’. In Nirukta, Yāska has not mentioned the etymology of the word
Vasiṣṭha but Maharṣi Dayānanda explains the word Vasiṣṭha in this way-(i)
atiśayena vaso-the superlative of vasu, the dweller or extreme place of
residing. (ii) atiśayena dhanāḍḥya-exceedingly rich or opulent. (iii)
atiśayena vasuḥ-possessor of excessive wealth. (iv) atiśayena vidyāsu
kṛtavāsaḥs upreme place of knowledge. (v) atiśayena vasumān-best possessor
of wealth. In the Bṛhaddevatā, Śaunaka interprets the word Vasiṣṭha in this
way-“His name arose, with reference to his virtue, from the root vas
expressive of preeminence, because once upon a time he by means of
austerity, saw Indra who was invisible to other seers.” In several places
of the Ṛgveda-Saṃhitā, Sāyaṇa speaks of Vasiṣṭha as ‘the most excellent’.
Moreover, Sāyaṇācārya in his commentary on Rigveda II.9.1, uses the term
Vasiṣṭha as an appellation of Agni.
Ṛgveda , VII.1.8 , VII.9., VII.18 VII.26.5
,VII.33.12 nāmāsya guṇato jajñe vasateḥ śresthyakarmanaḥ /
adṛśysmṛṣibhirhindraṃ śo’pasyattapasā purā // Bṛhaddevatā VI.156
‘vasiṣṭha śreṣṭha’, Sāyaṇa on Ṛgveda ,VII.1.8
kāma krodhābūbhau yasya caraṇau saṃvavāhatuḥ / indriyāṇaṃ vaśakaro vasiṣṭha
iti cocyate // Mahābhārata I.174.6
He mentions that Agni is Vasiṣṭha, the best dweller or protector and
one whose preference is always for harmless rites. Though this word is
spelt with first sa letter as dental in the Mahābhārata but here, Vasiṣṭha
is described as one having the senses under control.
Vasiṣṭhas in the Ṛgveda-Saṃhitā:—In the Ṛgveda-Saṃhitā, the word vasiṣṭha
occurs more than fifty times both in singular and plural.
These are as follows—
Vasiṣṭha—VII. 1. 8; VII. 23. 1; VII. 30. 10, 11; VII. 86. 1; VII. 88. 1.
Vasiṣṭham—I. 112. 9; VII. 33. 13; VII. 70. 6; VII. 86. 5; VII. 88. 4.
Vasiṣṭhasya—VII. 33. 5
Vasiṣṭhaḥ—II. 9. 1; VII. 9. 6; VII. 18. 4; VII. 18. 21; VII. 22. 3; VII.
26. 5; VII. 33. 6; VII. 33. 12; VII. 33. 14; VII. 42. 6; VII. 59. 3; VII.
73. 3; VII. 95. 6; X. 65. 15; X. 66.15; X. 95.17; X. 150.5; X. 181. 1.
Vasiṣṭhāḥ—VII.7.7; VII.8.7; VII.12.3; VII.33.1; VII.33.3; VII.33.4;
VII.33.7; VII.33.8; VII.33.9; VII.37.4; VII.76.6; VII.77.6; VII.80.1;
VII.90.7; VII.91.7; X.15.8; X.122.8.
Vasiṣṭhāsaḥ—VII. 23. 6; X. 66. 14
Vasiṣṭhān—VII. 33. 2.
Vasiṣṭhaiḥ—VII. 39. 7; VII. 40. 7; VII. 76. 7.
Vasiṣṭhavat—VII. 88. 4; VII. 96. 3.
>From the above mentioned table, it can be clearly said that most of the
references occur in the seventh maṇḍala and the rests are found in the
first, second, and tenth maṇḍalas. After going through the verses where the
word Vasiṣṭha occurs in the singular number, it is found that the word
stands for the personal name of the great seer as well as an adjective
denoting ‘the best’, ‘the richest’, ‘the most excellent’ etc. The
references in plural like Vasiṣṭhāḥ, Vasiṣṭhāsaḥ, Vasiṣṭhān, Vasiṣṭhaiḥ
appear to refer the members of the Vasiṣṭha family in general.
K Rajaram IRS 17226
On Tue, 17 Feb 2026 at 12:22, 'gopala krishnan' via KeralaIyers <
[email protected]> wrote:
> *SAGE VASISTHA-Part 1*
>
> Dear friends,
>
> This posting about sage VASISTHA is compiled from Google search by
> asking many questions curious to me and posted in my style which is desired
> by a few members *than as QA posting.* Information relevant from
> Wikipedia is also included.
>
> *This posting is least intended to all knowing and criticizing and fault
> finding members.*
>
> Hope the postings will be interesting and informative to many of my
> friends. Since the information is more it is posted in parts. *This is
> first part of the posting about Sage Vasistha. *
>
> Gopalakrishnan 17-02-2026
>
> *Introduction*
>
> Vashistha (Vasiṣṭha) is one of the oldest and revered Vedic rishis or
> sages, and one of the *Saptarishis* (seven great Rishis). Vashistha is
> credited as the chief author *of Mandala 7 of the Rig Veda*. Vasishtha
> and his family are mentioned in Rig Vedic verse 10.167.4 and other Rig
> Vedic mandalas and in many Vedic texts.
>
> His ideas have been influential and he was called the first sage of the
> Vedanta school of Hindu philosophy by Adi Shankara.
>
> *The Yoga Vasishtha, Vasishtha Samhita, as well as some versions of the
> Agni Purana and Vishnu Purana are attributed to him.*
>
> He is the subject of many stories, such as him being in possession of the
> divine *cow Kamadhenu and Nandini* her child, who could grant anything to
> their owners.
>
> He is famous in Hindu stories for his *legendary conflicts with sage
> Vishvamitra.*
>
> In the Ramayana, he is the family priest of the Raghu dynasty and teacher
> of Rama and his brothers.
>
> History
>
> Historically, Vasishtha was a Rig Vedic poet and chief of the Bharata
> tribe. In Rig Vedic hymn 7.33.9, Vasishtha is described as a scholar *who
> moved across the Sarasvati river to establish his school*. In later Hindu
> texts, *Viśvāmitra and Vasishtha had a long-standing feud*, and scholars
> have stated they historically had a feud regarding the position of the
> Bharata purohita.
>
>
>
> He was married to *Arundhati,* and therefore he was also called Arundhati
> Natha, meaning the husband of Arundhati. He is typically described in
> ancient and medieval Hindu texts as a sage with long flowing hair neatly
> tied into a bun that is coiled with a tuft to the right, a beard, a
> handlebar moustache and a tilak on his forehead.
>
> *Ideas*
>
> Vasishtha is the author of the seventh book of the Rigveda, one of its
> "family books" and among the oldest layer of hymns in the Vedic scriptures
> of Hinduism. *The hymns composed by Vasishtha are dedicated to Agni,
> Indra and other gods. *These hymns declare two gods, Indra and Varuna, as
> equally great.
>
> In another hymn, particularly the Rig Vedic verse 7.83.9, Vasishtha
> teaches that the Vedic gods Indra and Varuna are complementary and equally
> important because one vanquishes the evil by the defeat of enemies in
> battles, while other sustains the good during peace through socio-ethical
> laws.
>
> The seventh mandala of the Rig-Veda by Vasishtha is a metaphorical
> treatise. Vasishtha reappears as a character in Hindu texts, through its
> history, that explore conciliation between conflicting or opposing
> ideologies.
>
> *Attributed texts*
>
> Practise righteousness (dharma), not unrighteousness.
>
> Speak the truth, not an untruth.
>
> Look at what is distant, not what's near at hand.
>
> Look at the highest, not at what's less than highest.
>
> — Vasishtha Dharmasutra 30.1[32]
>
> *Some treatises named after him or attributed to him include:*
>
> Vasishtha Samhita is a medieval era Yoga text.[34] There is an Agama as
> well with the same title.
>
> Vashishta Dharmasutra, an ancient text, and one of the few Dharma-related
> treatises which has survived into the modern era. This Dharmasūtra
> (300–100 BCE) forms an independent text and other parts of the Kalpasūtra,
> that is Shrauta- and Grihya-sutras are missing.
>
> *Yoga Vasishtha* is a syncretic medieval era text that presents Vedanta
> and Yoga philosophies. It is written in *the form of a dialogue between
> Vasishtha and prince Rama from the Ramayana*. It is about the nature of
> life, human suffering, choices as the nature of life, free will, human
> creative power and spiritual liberation.
>
> Yoga Vasishtha teachings are structured as stories and fables, with a
> philosophical foundation similar to those found in Advaita Vedanta
>
> Agni Purana is attributed to Vasishtha. Vishnu Purana is attributed to
> Vasishtha *along with Rishi Pulatsya*. He has also contributed to many
> Vedic hymns.
>
> *Legend about Birth*
>
> According to Mandala 7 of the Rig Veda the gods *Mitra-Varuna* and the
> apsara Urvashi are mentioned as his parents. In the story, Mitra and Varuna
> are performing a yajna (fire-sacrifice), when they see Urvasi and become
> sexually aroused. They ejaculate their semen into a pitcher, from which
> Vasishtha is born after a few days.
>
> Vasishtha's birth story is retold in many later Hindu scriptures. *The
> Puranas state that he has/had three births*.
>
> *In the first, he is a manasaputra (mind-born son)* *created by the god
> Brahma*.
>
> *After the destruction of the Daksha Yajna, Vasishtha is killed, **but is
> recreated by Brahma*.
>
> Vasishtha became the royal guru of Nimi, a king. However, Nimi forgot to
> invite Vasishtha in a yajna and an enraged Vasishtha cursed Nimi to die soon.
> Nimi responded by offering him the same curse. Frightened, Vashishtha ran
> towards his father, Brahma. *Brahma suggested him to merge into Varuna
> and Mitra*. When Urvashi was seen by Varuna and Mitra, Vasishtha
> re-emerged from them.
>
> Family
>
> Family: He was married to *Arundhati* and is described as a peaceful,
> wise rishi.
>
> *Arundhati (often identified as the daughter of sage Kardama or sister of
> Narada in different births).*
>
> Arundhati is considered the ideal wife, and they are often depicted as the
> *double
> star system Mizar and Alcor.* In Hindu scriptures, Arundhati, the wife of
> Sage Vasishta, is most commonly identified as one of the nine daughters of
> Kardama Prajapati and Devahuti. Other traditions describe her as the
> daughter of Rishi Medhatithi or as the daughter of Kashyapa, making her the
> sister of Narada.
>
> *Key Details Regarding Arundhati's Parentage:*
>
> Kardama & Devahuti: Recognized as her parents in the Bhagavatap Purana.
>
> Rishi Medhatithi: Identified in some narratives where she is born of fire.
>
> Kashyapa: Mentioned in some Puranas, noting her as the sister of Narada
> and Parvata.
>
> Symbolism: She is renowned as an epitome of chastity, devotion, and wifely
> duty (pativrata)
>
> Based on Hindu scriptural sources and mythological narratives, *there is
> some traditional, allegorical, or narrative basis for the idea that
> Arundhati, the revered wife of Sage Vashistha, was not born into a
> traditional upper-caste Brahmin family*, although she is celebrated as
> the epitome of virtue and high status.
>
> Here is the breakdown of the truth behind this claim:
>
> Low-Caste/Previous Birth Reference: According to some interpretations of
> the Manu Smriti (9-23), Arundhati was born as a low-caste woman named
> Akshamala.
>
> Elevation in Status: Despite her humble origin, she is described as being
> elevated to the status of a saintly wife and sage because of her extreme
> piety, wisdom, and devotion.
>
> Puranic Origin: Other Puranic stories describe her as having a high
> origin, such as being the daughter of Kardama and Devahuti, or the
> mind-born daughter of Brahma.
>
> Symbolism of Purity: Regardless of her birth, Arundhati is universally
> regarded in Hinduism as one of *the most chaste and superior women
> (pativratas)*. She holds an equal footing with the Saptarishi (seven
> great sages) in the Mahabharata.
>
> Marriage Symbolism: *In Hindu wedding rituals, she is shown to the couple
> as a symbol of loyalty, purity, and wifely devotion. *
>
> Conclusion:
>
> There is a narrative element within Hindu, particularly in certain Puranic
> and legal texts, which suggests she was of a lower caste origin who
> achieved the highest, holiest status through her actions and spiritual
> merit. However, she is rarely, if ever, defined in mainstream discourse by
> her low-caste birth; she is defined by her absolute, transcendent virtue
> and status as a divine sage
>
> Key Children:
>
> Seven sons (Citraketu, etc.) and Shakti (father of sage Parashara).
>
> Rajaguru
>
> As the Rajguru (royal priest) to the Suryavanshi Ikshwaku clan, he was the
> guru to Lord Rama. He is renowned for his immense wisdom, his divine cow
> Kamadhenu, and his intense, transformative rivalry with Sage Vishwamitra.
>
> He was also the preceptor of *Manu, the progenitor of Kshatriyas and
> Ikshvaku's father*. Other characters like Nahusha, Rantideva, *lord Rama
> and Bhishma* were his disciples.
>
> When the Bharata king Samvarta lost his kingdom to the Panchalas, he
> became the disciple of Vasishtha. Under Vasishtha's guidance, Samvarta
> regained his kingdom and became the ruler of the earth.
>
> *I will continue in next part*
>
>
>
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