Indian Most Beautiful Women Fuck Porn
Mozell Gentges
In Hinduism, Ahalya (Sanskrit: अहल्य, IAST: Ahalyā) also spelt as Ahilya, is the wife of the sage Gautama Maharishi. Many Hindu scriptures describe her legend of seduction by the king of the gods Indra, her husband's curse for her infidelity, and her liberation from the curse by the god Rama.
Created by the god Brahma as the most beautiful woman, Ahalya was married to the much older Gautama. In the earliest full narrative, when Indra comes disguised as her husband, Ahalya sees through his disguise but nevertheless accepts his advances. Later sources often absolve her of all guilt, describing how she falls prey to Indra's trickery. In all narratives, Ahalya and Indra are cursed by Gautama. The curse varies from text to text, but almost all versions describe Rama as the eventual agent of her liberation and redemption. Although early texts describe how Ahalya must atone by undergoing severe penance while remaining invisible to the world and how she is purified by offering Rama hospitality, in the popular retelling developed over time, Ahalya is cursed to become a stone and regains her human form after she is brushed by Rama's foot.
In traditional Hinduism, Ahalya is extolled as the first of the panchakanya ("five maidens"), archetypes of female chastity whose names are believed to dispel sin when recited. While some praise her loyalty to her husband and her undaunted acceptance of the curse and gender norms, others condemn her adultery.
In the Uttara Kanda book of the Ramayana (regarded by most scholars as a later addition to the epic), Brahma crafts Ahalya as the most beautiful woman and places her in the care of Gautama until she reaches puberty. When that time arrives, the sage returns Ahalya to Brahma, who, impressed by Gautama's sexual restraint and asceticism, bestows her upon him. Indra, who believes that the best women are meant for him, resents Ahalya's marriage to the forest-dwelling ascetic.[17][18]
The Brahmanas (9th to 6th centuries BCE) are the oldest scriptures to mention a relationship between Ahalya and Indra in the "subrahmanya formula", a chant used by Vedic priests "at the beginning of a sacrifice to invite the main participants: Indra, the gods and the Brahmins" (priests).[22][23] The Jaiminiya Brahmana and the Sadvimsha Brahmana from the Samaveda tradition, the Shatapatha Brahmana and the Taittiriya Brahmana from the Yajurveda tradition and two Shrautasutras (Latyayana and Drahyayana)[23] invoke Indra, the "lover of Ahalya ... O Kaushika [Brahmin], who calls himself Gautama".[24] The Samaveda tradition identifies her as Maitreyi, who the commentator Sayana (died 1387) explains is "the daughter of [the god] Mitra".[23]
In the subrahmanya formula, Ahalya does not have a husband. The Sadvimsha Brahmana does not explicitly state that Ahalya has a husband, although Kaushika (interpreted by most scholars as Ahalya's husband)[23][25][26] is present in the story and his relationship to her can be inferred through Indra's adoption of the Brahmin's form to "visit" Ahalya. Renate Shnen-Thieme, research associate at the School of Oriental and African Studies, feels that the Kaushika of the Sadvimsha Brahmana is the same individual described as cursing Indra in the 5th- to 4th-century BCE epic Mahabharata (discussed below in "Curse and redemption").[23][26]
The Bala Kanda of the Ramayana is the earliest text to describe Ahalya's seduction in detail.[28][29] It states that Indra becomes enamoured by Ahalya's beauty, learns of her husband's absence and comes to the ashram disguised as Gautama to request sexual intercourse with her, praising her as a shapely and slim-waisted woman. She sees through his disguise, but consents owing to her "curiosity". According to another interpretation, Ahalya's pride in her beauty compels her.[30] Having satiated his lust, Ahalya requests that Indra, her "lover" and the "best of gods", flee and protect them from Gautama's wrath.[7][21] The Kathasaritsagara (11th century CE) is one of the few texts that mirror the Bala Kanda's Ahalya, who makes a conscious decision to accept Indra's advances. However, in this text Indra arrives undisguised.[31]
Although the Bala Kanda mentions that Ahalya consciously commits adultery, the Uttar Kanda of the Ramayana and the Puranas (compiled between the 4th and 16th centuries CE) absolve her of all guilt.[7][32] The Uttar Kanda recasts the tale as Ahalya's rape by Indra.[18][33] In one allusion in the Mahabharata, King Nahusha reminds Brihaspati, Indra's guru, how Indra "violated" the "renowned" rishi-patni (wife of a sage) Ahalya. According to Shnen-Thieme, the usage of the words "violated" and "renowned" indicates that Ahalya is not considered an adulteress.[33]
The Puranas introduce themes that are echoed in later works, including the deception of the unsuspecting Ahalya by Indra's devious disguise as Gautama in his absence.[1] The Padma Purana states that after Gautama leaves for his ritual bath, Indra masquerades as Gautama and asks Ahalya to satisfy him. Ahalya, engrossed in worship, rejects him, considering it inappropriate to have sex at the cost of neglecting the gods. Indra reminds her that her first duty is to serve him. Finally Ahalya gives in, but Gautama learns of Indra's deception through his supernatural powers and returns to the ashram.[20][34] A similar account is found in the Brahma Purana.[19][35] At times, Indra takes the form of a cock that crows to dispatch Gautama for his morning ablutions, as in the 18th-century Telugu rendition of the tale by the warrior-poet Venkata Krishnappa Nayaka of the Madurai Nayak Dynasty.[36] In other versions, he uses an accomplice, such as the moon-god Chandra, to distract Gautama.[11] In the Brahma Vaivarta Purana, Ahalya comes to bathe in the Svarnadi (heavenly river) and Indra becomes infatuated with her when he sees her. Assuming Gautama's form, Indra has sex with her until they sink to the river bed in exhaustion. However, Gautama catches them in the act. Another version in the same Purana focuses on the question of how the chaste Ahalya was seduced by Indra. In this version, Indra approaches Ahalya on the banks of the Mandakini river in his own form to ask for a sexual favour, which is flatly refused by Ahalya. Indra subsequently poses as Gautama and fulfils his objective.[37][38]
In some versions, though initially deluded by Indra's disguise, Ahalya eventually recognises the impersonator. In the Skanda Purana, Ahalya smells Indra's celestial fragrance and realises her folly as he embraces and kisses her and "so forth" (probably indicating a sexual act). Threatening Indra with a curse, she compels him to reveal his true form.[31][39] However, Kamban's 12th-century Tamil adaptation of the Ramayana, the Ramavataram, narrates that Ahalya realises that her lover is an imposter but continues to enjoy the dalliance. Here, Ahalya agrees to have sex with the disguised Indra because she has long been craving affection from her ascetic husband.[40]
In Venkata Krishnappa Nayaka's Telugu rendition, Ahalya is depicted as a romantic adulteress. When Brahma creates Ahalya as the most beautiful being, she falls in love with Indra and longs for him, but Brahma grants her to Gautama. After Ahalya's marriage, Indra too craves for her. He frequently visits her and flirts with her in Gautama's absence. At one point, Ahalya receives a visit from Indra's female messenger, who proceeds to mock husbands who avoid sex by saying that it is not the right day for pleasure. Ahalya protests, maintaining that she imagines Gautama to be Indra as they have sex and that a woman should be a stone, forgoing all thought of sexual gratification. That night, when Ahalya longs for conjugal bliss, Gautama refuses her, saying that she is not in her fertile period. Agitated, she wishes that Indra was there to satisfy her. Indra perceives her wish and comes in Gautama's disguise, but is revealed by his seductive speech. Ignoring the deception, Ahalya joyously makes love to him.[41]
While most versions agree that Gautama curses Ahalya after discovering the affair, the curse varies from text to text. However, almost all versions describe Rama as the agent of her liberation and redemption.
The Bala Kanda mentions that Gautama spots Indra, who is still in disguise, and curses him to lose his testicles. Gautama then curses Ahalya to remain invisible to all beings for thousands of years, fast by subsisting only on air, suffer and sleep in ashes and be tormented by guilt. Nevertheless, he assures her that her sin will be expiated once she extends her hospitality to Rama, who will visit the ashram. Thereafter, Gautama abandons the ashram and goes to the Himalayas to practise asceticism. The Ayodhya prince Rama, his brother Lakshmana and their guru, the sage Vishvamitra pass Gautama's desolate ashram while travelling to King Janaka's court in Mithila. As they near the ashram, Vishvamitra recounts the tale of Ahalya's curse and instructs Rama to save Ahalya. Although Ahalya is cursed, Vishvamitra nevertheless describes her as goddess-like and illustrious,[42] repeatedly calling her mahabhaga, a Sanskrit compound (maha and bhaga) translated as "most illustrious and highly distinguished";[7][43][44][45] this interpretation contrasts with that of Rambhadracharya, who believes that the word mahabhaga, in the context of Ahalya's story, means "extremely unfortunate" (maha and abhaga).[a] Following Vishvamitra, the princes enter the ashram to see Ahalya, who, up till then, had been hidden from the universe. Ahalya is described as glowing from the intensity of her ascetic devotion, but hidden from the world like the Sun obscured by dark clouds, the light of a full moon hidden by mist or a blazing flame masked by smoke. Under the direction of his guru, Rama considers Ahalya pure and unblemished and, accompanied by Lakshamana, gives her obeisance by touching her by his feet, an act that restores her social status. She greets them, recalling Gautama's words that Rama would be her redeemer. Ahalya extends her warmest reception, making a "welcome offering" of forest fruits and washing their feet, an act of respect according to the rites of that era. The gods and other celestial beings shower Rama and Ahalya with flowers and bow to Ahalya, who has been purified through her penance. Gautama then returns to his ashram and accepts her.[7][46]
b37509886e