ahalyā

a-halyā (lyā) 1. f. Idem; an Apsa-
ra; wife of Gautama.

ahalyā ahalyā, f. The wife of

Gautama, Daśak. in Chr. 182, 10.

ahalyā, f. Ahalyā, Gautama's wife.

ahalyā f. N. of the wife of Gautama.

ahalyā áhalyā, f. N. of Gautama's or Saradvat's
wife..

a-halyā f. N. of the wife of Gautama or Śaradvat, ŚBr. iii, &c.; MBh. &c.

N. of an Apsaras, L.

of a lake (cf. MBh. iii, 8087), L.

ahalyā- f. femme de Gautama.

°jāra- m. Indra.

áhalyā (3. a + ha°) f. N. pr. Gautama's oder Śaradvant's Frau H. an. 3, 479. MED. y. 69. ŚAT. BR. 3, 3, 4, 18. ṢAḌV. BR. in Ind. St. 1, 38. TAITT. ĀR. 1, 12, 4. MBH. 3, 8087. R. 1, 48, 15. HARIV. 1784. VP. 454. MṚCCH. 83, 25. PRAB. 8, 2. KATHĀS. 17, 137. — eine Apsaras MED. — ein See H. an. 3, 480. Es kann hier leicht durch saras und apsaras eine Verwechselung entstanden sein.

ahalyā (so, ohne Accent), Etym. des Namens R. 7, 30, 22. fg. N. pr. eines Sees H. an.; vgl. dazu °hrada Verz. d. Oxf. H. 77,a,14.

ahalyā f. N.pr.

— 1) der Gattin Gautama's oder Śaradvant's.

— 2) *einer Apsaras.

— 3) *eines Sees.

ahalyā f. N. einer Frau.

ahalyā , strī, apsaroviśeṣaḥ . (yathā harivaṃśe .
“divodāsaśca rājarṣirahalyā ca yaśasvinī .
śaraddhataśca dāyādamahalyā samasūyata” ..
gautamamunipatnī . iti medinī .. sā ca mahā-
sādhvī . prātaḥ kāle tasyānāmasmaraṇe mahāpātaka-
nāśo bhavati . yathā purāṇaṃ, —
“ahalyā draupadī kuntī tārā mandodarī tathā .
pañca kanyāḥ smarennityaṃ mahāpātakanāśanaṃ” ..
satyayuge indraḥ gautamarūpadhāraṇaṃ kṛtvā tasyāḥ
satītvaṃ nāśitavān . tato gautamaśāpena sā
pāṣāṇadehā babhūva . tatastretāyuge śrīrāmacandrasya
pādasparśāt śāpāt vimuktā satī punaḥ pūrvvarūpā
mānavī bhūtā . iti rāmāyaṇam ..

Ahalyā, the wife of the Ṛṣi Gautama. § 370 (Tīrthayātrāp.):

III, 84, 8087 (Ahalyāyā hrade).—§ 555d (Sainyodyogap.):

V, 12, 373 (ṛṣipatnī): “A., of spotless form, the wife of

a ṛṣi, was outraged by Indra while her husband was alive.”

—§ 717 (Nārāyaṇīya): XII, 343, II), ††13205 (violated by

Indra).—§ 784d (Utaṅka): XIV, 56 ff. (has brought to her

Madayantī's earrings by Utaṅka), (1652), (1654), (1659),

1706.

Ahalyā (I) — the daughter of Mudgala, the wife of Gau-

tama and the mother of Śatānanda.¹ A tīrtham in her

honour, as she performed tapas and attained release there.² [Footnote] 1) Bhā. IX. 21. 34. [Footnote] 2) M. 191. 90-1.

Ahalyā (II) — a daughter of Vindhyāśva (Badhyāśva,

Vā. P.) (Haryaśva. Vi. P.) and Menakā; sister of Divodāsa,

and wife of Śaradvat; mother of Śadānanda;¹ redeemed of

her sins by Rāma.² [Footnote] 1) M. 50. 7-8; Vā. 99. 201; Vi. IV. 19. 62, 200-2. [Footnote] 2) Vi. IV. 4. 91.

AHALYĀ . Turned into stone by the curse of her hus-

band, Gautama. Ahalyā was a princess of the Pūru

dynasty.

1) Genealogy. Descended in order from Viṣṇu as follows:

Brahmā-Atri-Candra-Budha-Purūravas-Āyus-Nahuṣa-

Yayāti-Pūru-Janamejaya-Prācinvā-Pravīra-Namasyu-

Vītabhaya-Śuṇḍu-Bahuvidha-Saṃyāti-Rahovādi-

Raudrāśva-Matināra-Santurodha-Duṣyanta-Bharata-

Bṛhatkṣetra-Hasti-Ajamīḍha-Nīla-Śānti-Śuśānti-Puruja-

Arka-Bharmyaśva-Pāñcāla-Mudgala-Ahalyā.

2) How Ahalyā got a curse and became a stone. The story

of how Ahalyā was cursed by her husband, Gautama,

and was turned into a stone is told in different versions

in different purāṇas. The following is the version in the

Vālmīki Rāmāyaṇa. When Viśvāmitra was taking back

Rāma and Lakṣmaṇa from the forest to the palace of

Janaka they came across an āśrama on their way. Giving

details about that āśrama Visvāmitra told the princes

thus: “This is the āśrama where the sage, Gautama, was

living with his wife, Ahalyā. Indra fell in love with the

beautiful Ahalyā and while the sage was out for bathing

Indra entered the āśrama in the disguise of the sage

himself and took bed with her. But before Indra could

get out Gautama himself came to the āśrama and en-

raged at what he saw, cursed them both. Indra was to

lose his testicles and Ahalyā was to turn into a stone.

But taking pity on her the sage declared that she would

take her original form the moment Rāma of tretā yuga

came to that place and touched the stone by his foot.

Testicleless Indra went to devaloka and there his friends

feeling sorry for him, substituted a goat's testicle and

got him to normal.” While Viśvāmitra was talking to

the princes, Śrī Rāma's foot touched the stone and Ahalyā

stood up in all beauty. Ahalyā and Gautama lived in

the same āśrama again for another long period.

In Kathāsaritsāgara this story is told in a slightly diffe-

rent yet more interesting way. As soon as Gautama

entered the āśrama Indra turned himself into a cat.

Angrily the sage questioned Ahalyā, “who was standing

here when I came in?” Ahalyā replied, “Eso thiyo khu

majjara” (Eṣaḥ sthitaḥ khalu mārjjāraḥ). It was a cat

which was standing there. Here Ahalyā used a pun on

the word ‘majjara’ and tried to be honest. ‘Majjara’ is

the Prakrit form of the word ‘mārjjāraḥ’ which means cat.

But ‘majjara’ has another meaning also. (ma=mine

jāra=lover i.e. majjāra=my lover). So Ahalyā did not

lie to her husband. (Kathāsaritsāgara, Lāvānakalam-

baka).

3) How Ahalyā happened to bring up the mighty monkeys, Bāli

and Sugrīva. Once Aruṇa, the charioteer of Sūrya (the

Sun) went to devaloka to see the dance of the celestial

maidens there. Since there was no admission to the dance

for men Aruṇa disguised himself as Āruṇidevī and sought

admission; seeing the beautiful form of Āruṇidevī Indra

fell in love with her and that night a child was born to

Indra by her. On the advice of Indra Āruṇidevī took the

child to Ahalyā before daybreak and left it there to be

looked after by her. It was this child which later on

became the famous Bāli.

Aruṇa went a bit late that morning to his master, the

Sun. The latter wanted an explanation and Aruṇa told

him what had happened. The Sun then asked Aruṇa to

become Āruṇidevī again and seeing the enchanting figure

the Sun also got a child of her. This child also was taken

to Ahalyā and it was this child that later on became the

famous Sugrīva.