Guest guest Posted June 15, 2007 Report Share Posted June 15, 2007 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 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 15, 2007 Report Share Posted June 15, 2007 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 Oppiliappan , " 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 > Quote Link to comment Share on other sites More sharing options...
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