In the Mahabharatha, there are numerous instances on where the concepts of adultery, sexual desire, and femininity are discussed in the scope of ethics and Dharma. The Mahabharatha presents a model of ethics with which people should emulate and follow. This model is presented in the form of stories of different characters. I've picked a story that stuck with me, and I will explain the lesson that they are trying to teach, in regards to the sexual desire and femininity.
In this story, we learn of how Bhishma's vow of celibacy played an important part in the story of Mahabharatha. Following his vow of celibacy, the kingdom was handed over to his half-brother Chithraganda who ruled kindly and generously for many years until he was killed in a battle. Chithraganda never had any children, and as such, the kingdom was passed down to Chithraganda's younger brother (Bhishma's other half-brother) Vichitravirya. Since Vichitravirya was only a teenager, Bhishma ruled in proxy. When Vichitravirya came of age, Bhishma went to a swayamvara (a contest in which many princes and their proxies compete in order to display themselves capable and worthy to marry the princess, the princess chooses who impresses her the most) in order to find a princess for Vichitravirya. The Swayamvara was for the three princesses Amba, Ambika, and Ambalika. The congregation spurned him for "breaking his vow of celibacy" when in reality they did not know that Bhishma was there for his little brother. Bhishma became angry and completely blew the competition out of the water. So he won and he escorted all the princesses home to the kingdom. Amba tried to protest by saying that she was secretly dating Prince Salva and had already given her soul to him. So Bhishma acquiesced and sent her to Prince Salva, but Salva's pride and manhood and ego were sorely injured and according to the rules of battle and justice, he cannot accept a prize he did not win. Salva turned away Amba saying "I have been disgraced". So when Amba returns to Bhishma asking him to take her as his wife, Bhishma denied on account of his vow of celibacy, and Vichitravirya would not marry her as she had already given her heart to another man. So Amba became angry and prayed to God Subramanya for a way to get revenge on Bhishma. Lord Subramanya gave her a boon in which in her next life, she will be able to become a man and kill Bhishma. Amba committed suicide and in her next life she was born as Sikhandini, a female, and through austerities and rituals and prayer, she became a man named Sikhandhin and she succeeded in helping Arjuna kill Bhishma.
This story presents various views on women. On one hand, it seems to portray the individuality, power, and courage of a woman. On the other hand it portrays one of the few instances of LGBTQIA+ in Hindu culture.
To analyze this further, I want to start on the whole process of swayamvaras. But first, I want to take a detour into the literal word. In the olden days of Ancient India, the spoken word was taken extremely seriously. Anything spoken by an elder or by a celestial being was taken very seriously and was immediately put into effect, or it was considered to have already been put into effect. For example, it can be most easily be compared to God's statement of "let there be light" in Genesis 1:3. That being said, any promises that are made, are also taken very seriously. If a promise or destiny is not fulfilled, then that promise will follow that soul through every rebirth they have until they fulfill it.
Now onto swayamvaras and the discussion of the place that femininity occupies in ancient Indian lore. If a female is not of noble birth, the common practice of that time was that her parents, mainly her father, would find her a suitable husband to marry. Their search would be based on financial stability, class, how just and good the man is, and also social standing within the class they occupy. However, if the daughter is of noble birth, then commonly there are numerous people vying to meet and marry her. So the daughter's father usually arranges a Swayamvara for all the princes to gather and show off for her so that she can choose whoever impresses her the most.
"Swayam" means self or soul and "vara" means groom or spouse. Only grooms of the same or better caste, and of similar or better economic status could participate. Marriage is one of the major milestones in life. Often times, if one is not married, their life isn't considered successful. In the 3rd chapter of the Mahabharatha, it explains how marriage is a gift and a stepping stone to fulfillment of one's Dharma, or path in life. Fulfillment of Dharma is actually one of the most important goals in a Hindu person's life.
The very concept of swayamvaras present a sense of individuality, power, and status. I dont know if I am verbalizing this properly, but the very concept of a female taking her own life into her own hands if mind-blowingly cool to me, especially when you consider that this story is taking place in Ancient India.
However, this story also presents a contradictory view of women being prizes to be had. They are treasures to be coveted. A lot of female descriptors used in this book begin with a compliment on appearance; for example, "beautiful Draupadi", "his wife, the princess Santha, whose great beauty soothed and pleased him", and "O beautiful maiden with bright earrings". This is objectification is also present in the way Prince Salva rejects Princess Amba when she went to him after being sent by Bhishma. He rejects her saying that, she is a prize that has already been won by some other man of justice. Vichitravirya regards Princess Amba as a tainted object for having already given her heart away to Prince Salva and for desiring him and desiring to be with him. Please note that when it mentions her giving her heart away, it just means that she loves him, not any kind of sexual connotation. Even with keeping and maintaining her virginity, and only loving a man with her heart, she is considered tainted.
This duality is confusing as it presents two very different views on femininity in the same story. It projects this idea that women are to be treasured and respected, but also that they are required to be individual and independent. They are also expected to be pure in mind, body, and soul! So when Amba gave her heart to Salva, it was a sin, as they had not yet been married. Since she had given her heart to Salva, and had thus been won by Bhishma and presented to Vichitravirya as a "taken women", it would be considered adultery if Vichitravirya has agreed to marry a women that has already been spoken for. Having been rejected by all the males around her, Amba was left without anyone to marry, thereby depriving her of her duty and path to Dharma and religious fulfillment.
There is also one instance of LGBTQIA+. The rebirth of Amba into Sikhandhini is actually an attempt and a chance for Amba to finally fulfill her life duty/ Dharma by being born into a new life. Amba vowed that her life duty shall be to slay Bhishma for ruining her life and for disrespecting her but refusing her hand in marriage. After being born as Sikhandhini, she realized that she still cannot achieve her goal, as she is female and females cannot enter battle, and it is sinful for males to raise a hand against a female. So Sikhandhini, through penance and divine intervention, became a man named Sikhandhin (as a sidenote, most female names end in -i). This can be clearly considered a case of a transgender character appearing in the founding epics of Hinduism.
This redefines the concept of femininity once again, shedding yet another perspective onto this complex presentation on femininity and sin.
To analyze this further, I want to start on the whole process of swayamvaras. But first, I want to take a detour into the literal word. In the olden days of Ancient India, the spoken word was taken extremely seriously. Anything spoken by an elder or by a celestial being was taken very seriously and was immediately put into effect, or it was considered to have already been put into effect. For example, it can be most easily be compared to God's statement of "let there be light" in Genesis 1:3. That being said, any promises that are made, are also taken very seriously. If a promise or destiny is not fulfilled, then that promise will follow that soul through every rebirth they have until they fulfill it.
Now onto swayamvaras and the discussion of the place that femininity occupies in ancient Indian lore. If a female is not of noble birth, the common practice of that time was that her parents, mainly her father, would find her a suitable husband to marry. Their search would be based on financial stability, class, how just and good the man is, and also social standing within the class they occupy. However, if the daughter is of noble birth, then commonly there are numerous people vying to meet and marry her. So the daughter's father usually arranges a Swayamvara for all the princes to gather and show off for her so that she can choose whoever impresses her the most.
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| Figure 1: Draupadi's Swayamvara. Arjuna is demonstrating his strength. |
The very concept of swayamvaras present a sense of individuality, power, and status. I dont know if I am verbalizing this properly, but the very concept of a female taking her own life into her own hands if mind-blowingly cool to me, especially when you consider that this story is taking place in Ancient India.
However, this story also presents a contradictory view of women being prizes to be had. They are treasures to be coveted. A lot of female descriptors used in this book begin with a compliment on appearance; for example, "beautiful Draupadi", "his wife, the princess Santha, whose great beauty soothed and pleased him", and "O beautiful maiden with bright earrings". This is objectification is also present in the way Prince Salva rejects Princess Amba when she went to him after being sent by Bhishma. He rejects her saying that, she is a prize that has already been won by some other man of justice. Vichitravirya regards Princess Amba as a tainted object for having already given her heart away to Prince Salva and for desiring him and desiring to be with him. Please note that when it mentions her giving her heart away, it just means that she loves him, not any kind of sexual connotation. Even with keeping and maintaining her virginity, and only loving a man with her heart, she is considered tainted.
This duality is confusing as it presents two very different views on femininity in the same story. It projects this idea that women are to be treasured and respected, but also that they are required to be individual and independent. They are also expected to be pure in mind, body, and soul! So when Amba gave her heart to Salva, it was a sin, as they had not yet been married. Since she had given her heart to Salva, and had thus been won by Bhishma and presented to Vichitravirya as a "taken women", it would be considered adultery if Vichitravirya has agreed to marry a women that has already been spoken for. Having been rejected by all the males around her, Amba was left without anyone to marry, thereby depriving her of her duty and path to Dharma and religious fulfillment.
There is also one instance of LGBTQIA+. The rebirth of Amba into Sikhandhini is actually an attempt and a chance for Amba to finally fulfill her life duty/ Dharma by being born into a new life. Amba vowed that her life duty shall be to slay Bhishma for ruining her life and for disrespecting her but refusing her hand in marriage. After being born as Sikhandhini, she realized that she still cannot achieve her goal, as she is female and females cannot enter battle, and it is sinful for males to raise a hand against a female. So Sikhandhini, through penance and divine intervention, became a man named Sikhandhin (as a sidenote, most female names end in -i). This can be clearly considered a case of a transgender character appearing in the founding epics of Hinduism.
This redefines the concept of femininity once again, shedding yet another perspective onto this complex presentation on femininity and sin.
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