GOUTAMA 1
Sage Gautama is portrayed in various texts, including Purana and
Kavya, as a significant figure embodying wisdom and moral guidance. He is
known for instructing King Mitrasaha on expiation for sins, being the
husband of Ahalya, and guiding King Harishcandra in spiritual matters.
Additionally, he offers refuge to rishis during famine and engages in
penance at Kailasa. In Kavya, he emphasizes the importance of Gokarna,
further highlighting his role as a compassionate and revered sage in
multiple narratives.
Gautama said:
4. (Lord Śiva) accompanied by Umā assumes eight cosmic bodies that are
always beneficial to the people. It is to bestow the desired enjoyment of
worldly pleasures to those who seek it that the lord assumes these bodies.
Hence the people eulogize the lord as the Great God.
5. Īśvara assumes the body of the Earth for this purpose viz. in order to
create happiness by means of its own objects of pleasure and to sustain the
entire (universe consisting of) mobile and immobile beings. It is conducive
to the prosperity of the universe and its increase.
6. The form of waters (of Śiva with eight cosmic bodies) is for creation,
sustenance and annihilation of the Earth and also in order to provide for
support to the Earth. For granting happiness and piety to the people, Śiva
of tranquil body assumed the form of waters that is well established in the
universe.
7. Śiva’s cosmic bodies of Sun, Moon and Fire caused the following viz.,
the demarcation of the units of time, the oozing current of nectar,
sustenance, creation and destruction of living beings and joy, happiness
and progress of the subjects.
8. The form of Īśa viz. Vāyu is evolved for the following purpose. It is
for creating prosperity, movement, power, imperishable things, the proper
arrangement of the living beings and for the accomplishment of their joys.
Certainly, O holy lord, you alone are responsible for this.
9. Without mutual differences there cannot be action and piety, a thing
that is one’s own and not one’s own, neither directions nor atmosphere,
neither heaven nor Earth, neither worldly pleasures nor salvation. Hence, O
Īśa, this ethereal body of yours.
10. (This ethereal body) assumes the form of word. In order to establish
virtue the Vedas are divided into Ṛk, Yajus and Sāman. In the world (i.e.
among non-Vedic sacred literature) the Gāthās (songs), Smṛtis, Purāṇas etc.
(also flourish).
11. The various ancillary objects pertaining to sacrifice constitute the
sacrificial body of Śiva. The sacrifice and the instruments of sacrifice,
the form of the Rṭvik, time, space and result, O Śambhu, you are all these
things. They say that your sacrificial body is the ultimately real entity.
12. You are everything. You are the maker, donor, surety, charitable
offering, the omniscient witness, the great Puruṣa, the supreme soul and
the ultimate reality. You are everything. Of what avail are the verbal
outpourings?
13. You are not pointed out by the Vedas and other sacred literature or
preceptors. Nor are you accessible by means of intellect etc. You alone are
unborn, unmeasurable and the lord expressed by the word Śiva. You alone are
the Truth. O holy lord, obeisance unto you.
14. (Defective Text) Once Śiva saw his Prakṛti in unison with the Ātman as
“This is my asset.” At that same time, the Prakṛti that cannot be imagined
or argued upon stood separate. The lord of cosmic form is one of
unimaginable power.
15. The eternal Śiva whether possessed of all excellent virtues or devoid
of any trait is the power of the creator of the Universe. At every creation
she becomes increased in purity. It has occupied the reason, its own reason.
16. Production, sustenance, increase and destruction of food—these are the
eternal laws of nature. There is nothing which the beloved of Śiva cannot
accomplish.
17. It is the Mother, the mother of the universe, the beloved of Śiva
accompanied by Umā of grand and excellent renown for whose sake the living
beings give food and wealth and perform penances and virtuous rites.
18. Even Indra yearns for her benign glance. One shall acquire
auspiciousness from her names. Pervading the Universe she makes it free
from impurities. That Umā has always a form similar to the form of the Moon.
19. It is due to her grace that the pleasures of intellect, eyes,
consciousness and mind of all living beings beginning with Brahmā, whether
mobile or immobile, become fruitful. The beautiful wife of the preceptor of
the world is the goddess of speech.
20. “The mind of even the four-faced lord (Brahmā) has become defiled. Why
not that of other creatures.” Thinking thus, the goddess should perform the
descent of Gaṅgā by means of different methods in order to sanctify the
universe.
21. By means of all testimonies and by going through the Vedic passages,
people came to believe in the lordship of Śiva. They performed all pious
rites and enjoyed all worldly pleasures. This is the perpetual power and
glory of Śiva.
22. The things to be accomplished, the most excellent and pleasing to be
evolved, the rite, the performer of the rite and the instruments of the
rite are expressed in the Vedas and found in the world—those are said to be
the achievements of the primordial lord.
3. It is the Lord of Umā who must be meditated upon. After attaining him
the good Yogins are not reborn. They are liberated. After meditating upon
the excellent Brahman and the great Pradhāna[1] it is lord Śiva who is the
essence.
24. As and when Śambhu assumes the forms of the immeasurable Māyā[2] for
the welfare of the universe, you too assume forms befitting contact with
him. O Mother, that is your chastity.
Brahmā said:
25-26. As he was eulogising thus the bull-bannered lord, accompanied by
Umā, appeared in front of him. The glorious lord Śambhu accompanied by
Gaṇesa and his retinue went in front of him and spoke these words in
delight.
Śiva said:
27. What shall I give you, O Gautama? I am delighted at your devotion,
eulogy and splendid holy rites. You may ask anything, even for those things
that are not easily accessible to the gods.
rahmā said:
28. On hearing these words of Śiva having the universe for his body,
Gautama was overwhelmed by the tears of delight. Expert in making
statements, Gautama thought thus.
29. O fate! O piety! O the worship of brahmins, O the wonderful way of the
world! O creator, obeisance to you.
Gautama said:
30. O lord of Devas honoured by the gods, if you are pleased with me give
me the splendid Gaṅgā stationed within your matted hair. O lord with the
Vedas for abode, obeisance be to you.
The Lord said:
31. What has been requested for by you is for helping the three worlds. Rid
of fear from every quarter you may request for something that will be
helpful to yourself.’
Gautama said:
32. Indeed it is this that I choose. Let those devotees who eulogise you
and the goddess by means of this hymn be prosperously endowed with all
desired things.
Brahmā said:
33. “So, be it”, said the lord of Devas who was delighted, “Free from all
ailments you may request for other boons from me.”
34-45. Thus urged by the lord, Gautama said to Śaṅkara with joy:
“O Śaṅkara, let brahmin slaughter and other sins perpetrated mentally,
verbally or physically be destroyed the by mere ablution in this river in
any place upto the sea where it ñows. It shall be the holiest of all holy
rivers.
“O Hara, merely by remembering thus let there be that merit which is
acquired in other holy rivers during the lunar and solar eclipses, during
vernal and equinotical transit of the sun or during his northern and
southern transit or during the holy occasion of Vaidhṛti.[3]
“In Kṛta[4] Yuga penance was praiseworthy, in Tretā it was the sacrificial
rite, in Dvāpara, sacrifice and charitable gifts, and charitable gifts
alone in Kali age.
“Yugadharmas (the virtues peculiar to certain Yugas or eras) and
Deśadharmas (the virtues peculiar to certain countries) are honoured in
accordance with the contact of the particular country or time unit.
“O Hara, merely by remembering this, let there be that merit which is
acquired elsewhere by means of ablutions, charitable gifts and other
observances.
“Wherever this river flows till the time it reaches the sea you must also
be there. Let this be my most excellent boon.
“O Śiva, let these persons realize salvation, viz. those who come within
ten Yojanas (i.e. 120 Kms) of this river even if they are great sinners,
the manes who come here for bathing and other people who take bath.
“On one side stand all holy rivers whether in heaven or mortal world or
nether world and on the other side stands this liver. Still this river
shall be the better one.
“Enough of this, O Śambhu, obeisance to you.”
Brahmā said:
46-47. On hearing those words of Gautama Śiva said: “So be it. A holy
centre greater than this has never been, nor will there ever be. It is
truth. It is truth. It is truth. It is well established in the Veda.
Gautamī is the holiest of all rivers.” After saying this the lord vanished
there itself.
48. Then after the lord who is honoured by the worlds, had gone, Gautama
became full of power. He grew matted hair. Leading the Gaṅgā, the most
excellent of all rivers, he entered Brahmagiri surrounded by Devas.
9-50. Then, when Gautama came there, O Nārada, with matted hair, there was
a shower of flowers. The leading Devas, the highly fortunate sages,
brahmins and kṣatriyas came there, honouring that brahmin with cries of
“Victory”. They were joyous.
Gautama Dharmasutra by Gautama Hinduism Dharmashastra
The topics in this Dharmasūtra are devoted to the student, the order of a
person's life (āśramas), the householder, occupations of the four classes,
the king, impurity, ancestral offerings, women and marriage, property,
inheritance and penances. Gautama's Dharmasūtra is believed to be the
oldest of the four Hindu Dharmasastras, It survives as an i...
1. Before initiation (a child) may follow its inclinations in behaviour,
speech, and eating. (It shall) not partake of offerings. (It shall remain)
chaste. It may void urine and fæces according to its convenience.[1]
2. No rule of (purification by) sipping water is prescribed for it. But
(the stains of impure substances) shall be removed by wiping, by washing,
or by sprinkling water.[2]
3. (Other persons) cannot be defiled by the touch of such (a child).
4. But one must not employ a (child) to perform oblations in the fire or
Bali-offerings;[3]
5. Nor must one make it recite Vedic texts, except in pronouncing Svadhā.[4]
6. The restrictive rules, (which will be enumerated hereafter, must be
obeyed) after initiation,
7. And (for a student the duty of) chastity, which has been prescribed
(above for a child is likewise obligatory),[5]
8. (Also) to offer (daily) sacred fuel in the fire, and to beg, to speak
the truth, (and) to bathe (daily).[6]
9. Some (declare, that the duty) to bathe (exists) after (the performance
of) the Godāna (only).[7]
10. And the morning and evening devotions (Sandhyā must be performed)
outside (the village).[8]
11. Silent he shall stand during the former, and sit during the latter,
from (the time when one) light (is still visible) until (the other) light
(appears).[9]
12. He shall not look at the sun.[10]
13. He shall avoid honey, meat, perfumes, garlands, sleep in the day-time,
ointments, collyrium, a carriage, shoes, a parasol, love, anger,
covetousness, perplexity, garrulity, playing musical instruments, bathing
(for pleasure), cleaning the teeth, elation, dancing, singing, calumny,
(and) terror,[11]
14. (And) in the presence of his Gurus, covering his throat, crossing his
legs, leaning (against a wall or the like, and) stretching out his feet,[12]
15. (As well as) spitting, laughing, yawning, cracking the joints of the
fingers,[13]
16. To gaze at and to touch women, if there is danger of a breach of
chastity,[14]
17. Gambling, low service, to take things not offered, to injure animate
beings,[15]
18. To pronounce the names of the teacher, of the (teacher's) sons and
wives, and of a person who has performed the Dīkṣaṇīyeṣṭi of a
Soma-sacrifice,[16]
19. To make bitter speeches.[17]
20. A Brāhmaṇa (shall) always (abstain from) spirituous liquor.[18]
21. (A student) shall occupy a seat and a couch lower (than those of his
teacher), shall rise before (him) and retire to rest after (him).[19]
22. He shall keep his tongue, his arms, and his stomach in subjection.[20]
23. (If it is absolutely necessary to pronounce),[21] his teacher's name
and family-name, he ought to indicate it by (using) a synonymous term.
24. (He must speak) in the same (respectful) manner of a man who is
(generally) revered and of his betters.
25. (If the teacher speaks to him), he shall answer after having risen from
his couch or seat (in case he was lying down or sitting).[22]
26. At the command (of his teacher) he shall approach, though the (teacher)
may not be visible.[23]
27. And if he sees his teacher standing or sitting in a lower place or to
the leeward or to the windward, he shall rise (and change his position).[24]
28. If (his teacher) is walking, he shall walk after him, informing him of
the work (which he is going to do and) telling (him what he has done).[25]
29. He shall study after having been called (by the teacher, and not
request the latter to begin the lesson).[26]
30. He shall be intent on (doing) what is pleasing and serviceable (to the
teacher).[27]
31. And (he shall behave) towards (the teacher's) wives and sons just as
(towards the teacher),[28]
32. But not eat their leavings, attend them while bathing, assist them at
their toilet, wash their feet, shampoo them nor embrace their feet.
33. On returning from a journey he shall embrace the feet of the wives of
his teacher.
34. Some declare, that (a pupil) who has attained his majority is not (to
act thus) towards young (wives of his teacher).[29]
35. Alms may be accepted from men, of all castes, excepting Abhiśastas and
outcasts.[30]
36. (In begging) the word 'Lady' must be pronounced in the beginning, in
the middle, or at the end (of the request), according to the order of the
castes.[31]
37. (He may beg in the houses) of the teacher, of blood relations, (or) of
Gurus, and in his own, if he obtains no (alms) elsewhere.[32]
38. Among these he shall avoid each preceding one (more carefully than
those named later).[33]
39. Having announced to the teacher (what he has received) and having
received his permission, the (student) may eat (the collected food).[34]
40. If (the teacher) is not present, (he shall seek the permission to eat)
from his (teacher's) wives or sons, from fellow-students or virtuous
(strangers).[35]
41. Having placed water by his side, (he shall eat) in silence, contented,
(and) without greed.[36]
42. (As a rule) a pupil shall not be punished corporally.[37]
43. If no (other course) is possible, (he may be corrected) with a thin
rope or a thin cane.[38]
44. If (the teacher) strikes him with any other (instrument), he shall be
punished by the king.
45. He shall remain a student for twelve years in order (to study) one
(recension of the Veda),[39]
46. Or, if (he studies) all (the Vedas) twelve years for each,
47. Or during (as long a period as he requires for) learning (them).
48. On completion of the instruction the teacher must be offered a fee.[40]
49. After (the pupil) has paid (that) and has been dismissed, he may, at
his pleasure, bathe (as is customary on completion of the studentship).[41]
50. The teacher is chief among all Gurus.[42]
51. Some (say) that the mother (holds that place).
Footnotes and references:
[1]: II. In concluding the explanation of this Sūtra, Haradatta states that
its last clause is intended to give an instance of the freedom of behaviour
permitted to a child. In his opinion Gautama indicates thereby that a
person who, before initiation, drinks spirituous liquor, commits murder or
other mortal sins, becomes an outcast, and is liable to perform the
penances prescribed for initiated sinners. In support of this view be
quotes a passage, taken from an unnamed Smṛti, according to which the
parents or other relatives of children between five and eleven years are to
perform penances vicariously for the latter, while children between eleven
and fifteen years are declared to be liable to half the penances prescribed
for initiated adults. Hence he infers that though the above text of Gautama
speaks of uninitiated persons in general, its provisions really apply to
children under five years of age only. Though it would seem that some of
Gautama's rules refer to half-grown persons rather than to infants or very
young boys, it is impossible to assume that Gautama meant to give full
licence of behaviour, speech, and eating to Brāhmaṇas who were not p. 186
initiated before their sixteenth year, or to Kṣatriyas and Vaiśyas up to
the age of twenty and twenty-two. It seems more likely that, as Haradatta
thinks, his rules are meant in the first instance for infants and very
young children only, and that he intended the special cases of half-grown
or nearly grown up boys to be dealt with according to the custom of the
family or of the country.
[2]: Haradatta points out that the Sūtra does not forbid uninitiated
persons to sip water, but that it merely denies the applicability of the
rules (kalpa) given above, I, 36. Uninitiated persons may, therefore, sip
water in the manner practised by women and Śūdras.
[3]:Āpastamba II, 6, 15, 18; Manu XI, 36.
[4]:'The expression " pronouncing Svadhā" includes by implication the
performance of all funeral rites.'--Haradatta.
[5]:Āpastamba I, 1, 2, 26.
[6]:Āpastamba I, 1, 4, 14-17; I, 1, 3, 25; I, 2, 28-30; Manu II, 176.
[7]:Regarding the sacrament called Godāna, see Gobhila Gṛhya-sūtra I, 9, 26.
[8]:Āpastamba I, 11, 30, 8.
[9]:'From (the time when one) light (is still visible,' &c.), i.e. in the
morning from the time when the stars are still visible until the sun rises,
and in the evening from the time when the sun still stands above the
horizon until the stars appear. Haradatta observes p. 188 that, as Manu II,
102 prescribes the recitation of the Gāyatrī during the morning and evening
devotions, either his or Gautama's rule may be followed. He adds that
another commentator refers the injunction to keep silence to conversations
on worldly matters only. He himself has adopted this view in his commentary
on Āpastamba I, 11, 30, 8.
[10]:Āpastamba I, 11, 31, 18.
[11]:Āpastamba I, 1, 2, 23-28; I, 1, 3, 11-14, 20-24; I, 2, 7, 5.
[12]:Āpastamba I, 2, 6, 3, 14, 17-18. The term Guru includes, besides the
teacher, the parents and other venerable persons.
[13]:Āpastamba I, 2, 7, 6-7; II, 2, 5, 9. Haradatta observes that this
Sūtra again contains a general rule, and does not merely refer to the
presence of Gurus.
[14]:Āpastamba I, 2, 7, 3, 8-10.
[15]:Āpastamba. I, 1, 3, 12. '"Low service," i.e. service by wiping off
urine, fæces, and the like. . . . That is not even to be performed for the
teacher. Or the expression may mean that he shall not serve a teacher
deficient in learning and virtue. The same opinion is expressed by
Āpastamba I, 1, x,11.'--Haradatta.
[17]:Āpastamba I, 2, 7, 24.
[18]:'A Brāhmaṇa shall avoid it always, i.e. even as a householder;
Kṣatriyas and Vaiśyas need do it only as long as they are students. But in
their case, too, they forbid the use of, liquor distilled from bruised
rice, under all circumstances.'--Haradatta.
[19]:Āpastamba I, 1, 2, 21; I, 1, 4, 22, 28.
[20]:Āpastamba I, 1, 3, 13. 'Keeping his arms in subjection means that he
shall not (without a cause) break clods of earth and the like. Keeping his
stomach in subjection, i.e. eating with moderation.'--Haradatta.
[21]:'He shall indicate it by another synonymous word, p. 189 e.g. instead
of saying, "Haradatta (given by Hara)," he shall say, the venerable
Bhavarāta (given by Bhava)."'--Haradatta.
[22]:Āpastamba I, 2, 6, 5-7.
[23]:He must not think that, as the teacher cannot see him, he need not
obey the summons.
[24]:Āpastamba I, 2, 6, 15, 23.
[25]:'Work (karma) means performance. The meaning is that the pupil shall
announce to his teacher the performance of all he is going to do. But what
is useful for the teacher, as fetching water and the like, be shall inform
him of the performance of that, i.e. knowing himself (without being told)
that such work is necessary at a particular time (and acting on this
knowledge). Any other explanation of this Sūtra does not please
me.'--Haradatta. See also Āpastamba I, 2, 6, 8. My MSS. divide this Sūtra
into two, beginning the second with 'Informing' &c. Haradatta's final
remark, quoted above, seems to indicate that the division was intended by
him.
[26]:Āpastamba I, 2, 5, 26.
[27]:Āpastamba I, 1, 4, 23.
[28]:Āpastamba I, 2, 7, 27, 30; Manu II, 207-212.
[29]:'One who has attained his majority, i.e. one who has completed his
sixteenth year and is (already) a youth.'--Haradatta.
[30]:Haradatta explains abhiśasta by upapātakin, 'one who has committed a
minor offence,' apparently forgetting Āpastamba I, 7, 21, 7. See also
Āpastamba I, 1, 3, 25.
[31]:Āpastamba I, 1, 3, 28-30, where the formulas have been given in the
notes. Haradatta remarks that the Jaimini Gṛhya-sūtra forbids the
lengthening or drawling pronunciation of the syllables kṣāṃ and hi in
begging. Baudhāyana I, 2, 3, 16 likewise forbids it. In the text read
varṇānupūrvyeṇa.
[32]:Manu II, 184. It is just possible that the translation ought to be 'in
the houses of his teacher's blood relations,' instead of 'in the houses of
his teacher (and) of blood relations.'
[33]:The meaning of the Sūtra is, that if a student does not obtain
anything from strangers, he shall first go to his own family, next to the
houses of Gurus, i.e. paternal and maternal uncles and other venerable
relatives, then to his other blood relations, i.e. Sapiṇḍas, and in case of
extreme necessity only apply to the teacher's wife.
[34]:Āpastamba I, 1, 3, 31-32.
[35]:Āpastamba I, 1, 3, 33-34.
[36]:Manu II, 53-54.
[37]:Āpastamba I, 2, 8, 29; Macnaghten, Mitākṣarā IV, 1, 9.
[39]:-47. Āpastamba I, 1, 2, 12-16.
[40]:Āpastamba I, 2, 7, 19.
[41]:Āpastamba I, 2, 8, 30.
K RAJARAM IRS 22226
On Sat, 21 Feb 2026 at 12:44, 'gopala krishnan' via Thatha_Patty <
[email protected]> wrote:
> *SAGE GAUTHAMA-Part 1*
>
> Dear friends,
>
> This posting about sage GAUTHAMA 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 and
> other sources are 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.
>
> Gopalakrishnan 21-02-2026
>
> *Introduction*
>
> Sage Gautama (Maharishi Gautama) is a revered Vedic rishi, recognized as
> one of the *Saptarshis (seven great sages)* and a progenitor of the *Gautama
> Gotra*.
>
> Known for his intense penance, wisdom, and the authorship of the Gautama
> Dharmasutra, *he is famously associated with bringing the river Godavari
> to earth and the story of his wife, Ahalya, whom he cursed for infidelity
> and later redeemed through Lord Rama.*
>
> *Key Aspects of Sage Gautama:*
>
> Lineage & Life: *Son of Dirghatamas*, he was a renowned sage in Vedic
> times who discovered several mantras in the Rig Veda. He was known for his
> vast knowledge and spiritual prowess. His mother’s name is not much told.
>
> *The Story of Ahalya*: Gautama married Ahalya, who was created by Lord
> Brahma or appeared during churning of Milky Ocean. According to the
> Ramayana, when Indra disguised himself as Gautama to deceive Ahalya, the
> sage cursed both, turning Ahalya into stone and afflicting Indra. He later
> promised her redemption through Lord Rama.
>
> Godavari River: He is credited with bringing the Godavari River (*also
> known as Gautami*) to Earth to cleanse himself of a false accusation of
> killing a cow (sin of Gau-hatya) and to end a 12-year famine.
>
> Literary Contribution: He is attributed with the Gautama Dharmasutra, one
> of the earliest, most comprehensive law books of Hindu tradition,
> containing 28 chapters on ethics, law, and duties.
>
> Family: *He was the father of Satananda, who became the priest of King
> Janaka*.
>
> He is often associated with the *Brahmagiri Mountain* in Maharashtra,
> where he resided and performed intense penance. Gautama is mentioned in the
> Yajurveda, Ramayana, and Gaṇeśa Pūrana.
>
> Children
>
> According to the Ramayana, Gautama's eldest son with *Ahalya is
> Shatananda. *
>
> *But according to the Adi Parva of Mahabharata, he had two sons named
> Sharadvana and Cirakari.* Sharadvana was also known as Gautama, hence his
> children Kripa and Kripi were called Gautama and Gautami respectively.
>
> A daughter of Gautama is referred too, but her name is never disclosed in
> the epic.
>
> In the Sabha Parva, he is described to beget many children through *Aushinara
> (daughter of Ushinara),* amongst whom the eldest in Kakshivata.
>
> Gautama and Aushinara's wedding takes place at Magadha, the kingdom of
> Jarasandha.
>
> According to the *Vamana Purana*, he had three daughters named *Jaya,
> Jayanti, and Aparajita*.
>
> Gautama is also have said to be the ancestor of *Shvetaketu,* son of
> Uddalakaa and Aruni in the Brihadaranyaka Upanishad.
>
> *Creation of Ahalya*
>
> According to *some Puranic traditions, Ahalya was not born from the
> Samudra Manthan (churning of the ocean), but was created by Lord Brahma as
> the most beautiful and virtuous woman to test Sage Gautama*. Brahma
> entrusted her to Gautama, asking him to raise her until she reached
> puberty, a test of the sage's detachment.
>
> Creation and Guardianship: Brahma created Ahalya to be the epitome of
> beauty and virtue. He left her in the care of Sage Gautama, a renowned
> sage, instructing him to protect and bring her up until she attained
> maturity.
>
> The Test of Sage Gautama: This arrangement was a test by Brahma to see if
> the sage would be tempted by her extraordinary beauty. *Sage Gautama did
> not look at her with lust or a "roving eye,"* proving his commitment to a
> life free from materialistic desire.
>
> *Marriage: Once Ahalya reached maturity, Brahma was pleased with Gautama’s
> virtue and formally married her to him.*
>
> Connection to Mythological Themes: While she was created to be the most
> beautiful woman, she is sometimes associated with the themes of beauty and
> temptation that emerged during the cosmic churning, although not directly
> as a "treasure" from the ocean.
>
> *Circumambulation race*
>
> Indra, the King of the Devas, desired Ahalya as his wife because she was
> created by Lord Brahma as the most beautiful woman in the world, embodying
> the best attributes of all living beings. Despite Indra’s intense desire
> and his attempts to woo her, Brahma denied his request to marry her and
> instead gave her in marriage to Sage Gautama.
>
> Why Brahma Denied Indra Ahalya
>
> The Test of Character: According to some accounts, Brahma created Ahalya
> and placed her under the care of the elderly Sage Gautama to test his
> character. Because Gautama showed immense self-control and did not look at
> her with lust while she grew up, Brahma considered him worthy of her,
> unlike the lust-driven Indra.
>
> *The Circumambulation Race*: In another popular version, Brahma decided
> that whoever could circumambulate the earth and return first would marry
> Ahalya. While Indra set off on a journey around the world, Sage Gautama,
> through his wisdom, realized that honouring the cow (Gaumata) Surabhi, who
> was giving birth, was equivalent to encircling the entire earth. Because
> of his superior wisdom and merit, Brahma awarded Ahalya to Gautama, leaving
> Indra furious and envious.
>
> *Focus on Tapas (Penance): Gautama was a great rishi, and Brahma believed
> Ahalya belonged with a man of such high spiritual caliber and devotion.*
>
> *Consequences of the Denial*
>
> Indra, unable to forget Ahalya, *eventually resorted to deceit, disguised
> himself as Sage Gautama*, and seduced her. Upon finding this out, Gautama
> cursed both Ahalya and Indra, which eventually led to the well-known story
> of her turning into a stone and her later liberation by Lord Rama
>
> It is important to note that the story of Ahalya is often referenced in
> the context of her later life, specifically her curse by Gautama due to
> Indra’s deception and her subsequent liberation by Lord Rama
>
> *The Gaṇeśa Purāṇa and Ramayana describes Ahalyā as his wife*. Their
> marriage is recorded in the Uttara Khaṇḍa, which is believed as an
> interpolation to the epic.
>
> As per the story Brahma, the creator god, creates a beautiful girl and
> gifts her as a bride to Gautama and a son named *Shatananda is born.*
>
> *Based on the Valmiki Ramayana (specifically Balakanda, Sarga 51), the
> sage Shatananda was born before the Indra-Ahalya incident, **not after
> it.*
>
> Shatananda as Elder: In the text, Shatananda is described as the "eldest"
> son of Sage Gautama and Ahalya.
>
> *Presence at Mithila*: When Rama, Lakshmana, and Vishwamitra arrive in
> Mithila (prior to the wedding), *Shatananda is already present as the
> chief priest of King Janaka.*
>
> *Chronological Proof*: The incident where Indra seduces Ahalya, followed
> by Gautama’s curse turning Ahalya into stone, happens earlier. Ahalya is
> only restored to her human form when Rama touches the stone. Since
> Shatananda is already a grown man, a sage, and serving as a royal priest
> when Rama arrives, he must have been born while Gautama and Ahalya were
> living together before the incident.
>
> Post-Curse Scenario: After the incident, Sage Gautama left the ashram,
> meaning no children were born to the couple after the curse.
>
> Therefore, Shatananda was the legitimate son of Sage Gautama and Ahalya,
> born prior to the incident with Indra.
>
> *Sage Gauthama cursing Indra*
>
> *The Upāsanā Khaṇḍa* mentions Gautama cursing Indra when he comes home
> and finds Indra in an argument with his wife. *It is revealed that Indra
> disguised as Gautama *had sexual intimacy with Ahalyā and he curses Indra
> with 1000 vaginas and *turns Ahalyā into a stone until Rāma steps on her*.
>
>
> *Indra is eventually returned to normal after Gautama recites a mantra,
> and finds greatness in Gaṇeśa that he reveals to the Devas. and Ahalyā is
> graced by Rāma's foot.*
>
> *The Bala Khaṇḍa mentions* that Gautama spots Indra, who is still in
> disguise, and curses him to lose his testicles. Gautama then curses
> Ahalya to stay in the Aashram for thousands of years, eating and drinking
> nothing but air and to be absolved only by Ram (verses 29-31).
>
> *Ramayana description of Indra incident*
>
> Contrary to popular belief Ahilya(wife of Sage Gautama)very much knew it
> was Indra in disguise of her husband but still proceeded to have sexual
> intercourse with him as per Ramayana
>
> r/mahabharata - Contrary to popular belief Ahilya(wife of Sage
> Gautama)very much knew it was Indra in disguise of her husband but still
> proceeded to have sexual intercourse with him as per Ramayana
>
> Ahalya recognized Indra upon his arrival itself not at the last moment.
> Indra wearing the guise of sage Gautama, arrived at the hermitage when the
> sage went out to get the items required for performing ritual. Indra
> approached Ahalya and said this to her:
>
> Oh, Ahalya, Brahma crafted you so well that all your limbs are
> symmetrically conjoined, so who in the universe will not yearn to have
> intercourse with you... and on seeing your slender waist and thickset hips
> I wish to copulate with you now itself and let there be no fear of safe
> period or unsafe period for I do not wish to have any progeny of mine from
> you.
>
> *She knew that he was Indra in the guise of her husband since Gautama
> rishi never asks her like this*. She thought when King of Gods expresses
> such a desire, he cannot be refused, let him have it. After she was
> satisfied, she warned Indra to leave the spot immediately as her husband
> may come anytime. Then Indra comes out of the cottage with the fear that
> Goutama might return and to his shock he sees Gautama was entering.
>
> On seeing him, the lord of the gods was terrified. His face bore the marks
> of distress. Seeing the one with the one thousand eyes, attired in the garb
> of a sage, the sage, full of good conduct, became angry. He spoke these
> words to the one with evil conduct.
>
> “O evil-minded one! You have assumed my form and have done this. Since you
> have done what should not have been done*, you will become infertile.”*
>
> The great-souled sage, Goutama, said this in rage and instantly, the
> testicles of the thousand-eyed one fell down on the ground. Having cursed
> Shakra, he also cursed his wife.
>
> “You will reside here for many thousands of years. Subsisting on air and
> without food, you will torment yourself through austerities. You will sleep
> on ashes. You will live in this hermitage, unseen by all creatures. When
> the invincible Rama, Dasharatha’s son, arrives in this terrible forest, you
> will be purified. O one who is evil in conduct! When he becomes your guest,
> you will lose your avarice and confusion. You will then regain your own
> form and find delight with me.”
>
> The extremely energetic Goutama spoke in this way to the one who was evil
> in conduct. He abandoned his hermitage, once frequented by siddhas and
> charanas. The great ascetic performed austerities on a beautiful summit in
> the Himalayas. Valmiki Ramayana - Baala Kanda - Sarga 48
>
> *Indra worshipping at Suchindram temple near Nagerkovil*
>
> The Suchindram Thanumalayan Temple is directly related to Lord Indra as
> the place where he was purified and relieved of a curse.
>
> *According to legend, Indra worshipped the Trimurti linga here to cleanse
> himself of sins,* leading to the name "Suchi" (purification) + "Indram"
> (Indra), and he is believed to perform midnight Ardhajama Pooja daily.
>
> Key connections to Indra:
>
> Purification Site: Indra attained Suchi (purification) at this site after
> being relieved of a curse.
>
> Mythological Story: Indra committed sins and was guided to this spot for
> redemption, where he worshipped the Linga.
>
> Daily Worship: It is believed that Indra comes to the temple to perform
> the Ardhajama Pooja (midnight prayer) daily.
>
> *I will continue as next posting*
>
>
>
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