Indra fell in love with Aruni and fathered a son named Vali. [8] Malhar Rao Holkar died in 1766, 12 years after the death of his son Khanderao. [92] Bhattacharya, author of Panch-Kanya: The Five Virgins of Indian Epics contrasts the panchakanya with the five satis enlisted in another traditional prayer: Sati, Sita, Savitri, Damayanti and Arundhati. [1] The Padma Purana states that after Gautama leaves for his ritual bath, Indra masquerades as Gautama and asks Ahalya to satisfy him. The Padma Purana and the Brahma Vaivarta Purana (801–1100 CE) describe the ashram as near the holy city of Pushkar. [88][89][90] One view considers them "exemplary chaste women"[90] or mahasatis ("great chaste women") as per the Mahari dance tradition,[14] and worthy as an ideal for "displaying some outstanding quality". [57] Ahalya tells Rama that Gautama was right to pronounce the curse, and she deems it as the greatest favour, for as a result, she feasted her eyes on Rama, who liberated her from her worldly existence. He decrees that she will regain her beautiful form when Rama laughs at seeing her so afflicted, dried out (a reminder of the dried stream motif), without a body (the Ramayana curse) and lying on the path (an attribute often used to describe a stone). [20][34] A similar account is found in the Brahma Purana. [107] The feminist writer Tarabai Shinde (1850–1910) writes that the scriptures, by depicting gods such as Indra who exploit chaste wives such as Ahalya, are responsible for promoting immoral ways; she asks why so much importance is then given to pativrata dharma, the devotion and fidelity to the husband which is said to be the ultimate duty of a wife. [23][26], The Shatapatha Brahmana's commentator, Kumarila Bhatta (c. 700), reasons that the Ahalya–Indra narrative is an allegory for the Sun or the light (Indra) taking away the shade of night (Ahalya). Narada explains that Gautama circumambulated the wish-bearing cow Surabhi while she gave birth, as part of his daily puja (ritual offering), making the cow equal to three worlds according to the Vedas. Gautama then returns to his ashram and accepts her. A documentary for UGC-CEC channel VYAS was made by Educational Multimedia Research Centre, Indore about her life and times. [62][63] Although Ahalya is a minor character in all ancient sources, "stigmatised and despised by those around her" for violating gender norms, modern Indian writers have elevated her to the status of an epic heroine, rather than an insignificant figure in the saga of Rama. A fourth child, Vellala, is added in some versions. Ahilyabai was succeeded by her commander-in-chief and nephew, Tukoji Rao Holkar. When that time arrives, the sage returns Ahalya to Brahma, who, impressed by Gautama's sexual restraint and asceticism, bestows her upon him. One is located near Ahalyeshvara Temple in Bhalod, on the banks of the Narmada; another is located in Darbhanga district, Bihar. [14] Other works and genres of performance art that have been used to tell her story include the mohiniyattam dance of Kerala;[66][67] Ahalyamoksham, a play by Kunchan Nambiar staged in the ottamthullal tradition;[68] and Sati Ahalya, a padya-natakam drama from Andhra Pradesh. "Ahilyabai Holkar, the 'philosopher-queen' of Malwa, had evidently been an acute observer of the wider political scene. She tried to protect her land from plundering invaders. She sees through his disguise, but consents owing to her "curiosity". [40][54], Although opinions differ on whether the Bala Kanda narrative of Ahalya refers to the divinity of Rama, later sources assert Rama's divine status, portraying Ahalya as a condemned woman rescued by God. [96] For those seeking to attract women and be handsome like the love-god Kamadeva, the Matsya Purana and the Kurma Purana prescribe the worship of Ahalya at the Ahalya-tirtha. Gautama and Indra represent feudalism and capitalism. In the earliest full narrative, when Indra comes disguised as her husband, Ahalya sees through his disguise but nevertheless accepts his advances. "Ahilyabai's extraordinary ability won her the regard of her subjects and of the other Maratha confederates, including Nana Phadnavis. The Yoga Vasistha (1001–1400) narrates a tale of two adulterous lovers, Queen Ahalya and the Brahmin Indra. [40], In Venkata Krishnappa Nayaka's Telugu rendition, Ahalya is depicted as a romantic adulteress. [36] In other versions, he uses an accomplice, such as the moon-god Chandra, to distract Gautama. After she is freed from the curse, Gautama and Ahalya are reconciled and they spend their days in bed, exploring sexual techniques. This fits the context of the character Ahalya, who is viewed as being in one way or another beyond Indra's reach. At the end of the narrative, Ahalya's hymn is prescribed as an ideal benediction for a devotee to gain Rama's favour. Without explicitly mentioning the curse, it relates further that she regains her beautiful form and casts away her stony appearance, owing to the grace provided by the dust of Rama's feet, which redeems her. The poet asks if it was better for Ahalya to remain physically a stone and retain her dignity rather than return to a stony marriage. Finally Ahalya gives in, but Gautama learns of Indra's deception through his supernatural powers and returns to the ashram. In a letter to the Peshwa in 1772, she had warned against association with the British and likened their embrace to a bear-hug: "Other beasts, like tigers, can be killed by might or contrivance, but to kill a bear it is very difficult. [33][61] In the Bhil Ramayana, Gautama attacks and imprisons Indra, who is freed when he promises to shower rain on the crops as the rain god. [63] Pudhumaipithan's Tamil story Sapavimocanam (1943, "Deliverance from the Curse") and K. B. Sreedevi's Malayalam language work (1990) translated as "Woman of Stone" focus on Rama's "double standard" from a feminist perspective. Besides these, an unnamed daughter is also alluded to in the narrative. Such is the way of the English. In one instance, when her minister refused to allow the adoption unless he was suitably bribed, she is said to have sponsored the child herself and given him clothes and jewels as part of the ritual. Another version in the same Purana focuses on the question of how the chaste Ahalya was seduced by Indra. [51], The Skanda Purana tells that when Gautama arrives, Ahalya explains the whole tale truthfully, but is cursed by Gautama to become a stone, because he believes that she acted as a rolling stone, unable to recognise the difference between Indra's and Gautama's gestures and movements. [88] Although Ahalya's transgression blemished her and denied her the high status and reverence accorded to women like Sita and Savitri, this action made her immortal in legend. [e], Ahalya's tale lives on in modern-day poetry, including works by Rabindranath Tagore in Bengali and English;[7] P. T. Narasimhachar's 1940 Kannada poetic drama, Ahalya, which weighs kama against dharma (pleasure against duty);[16][62] and the works of the Sanskrit scholar and poet Chandra Rajan. She describes his iconographic form and exalts him as an avatar of Vishnu and source of the universe to whom many divinities pay their respects. 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. [62][64] However, in modern devotional Ramayana adaptations where Rama is the hero, the redemption of Ahalya continues to be a supernatural incident in his life. The Sadvimsha Brahmana does not explicitly state that Ahalya has a husband, although Kaushika (interpreted by most scholars as Ahalya's husband)[25][23][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. Ahilyabai Holkar (31 May 1725 – 13 August 1795)[1] was the hereditary noble sardar of the Maratha Empire, India. Indra uses his magical powers to complete the challenge, finally reaching Brahma and demanding the hand of Ahalya. When Rama touches the stone with his foot on Vishvamitra's advice, Ahalya rises as a beautiful maiden and sings a long panegyric dedicated to Rama. [50] In Bhavabhuti's 8th-century play Mahaviracharita, which alludes to Ahalya's redemption in a verbal spat with Parashurama, Satananda is mocked as the son of Ahalya, the adulteress. Gautama turns Ahalya to stone to free her from the trauma. Ahilyadevi was not able to settle the conflict peacefully in the case of the Bhils and Gonds, who plundered her borders; but she granted them waste hilly lands and the right to a small duty on goods passing through their territories. Ahilya was born in the village of Chondi in Jamkhed, Ahmednagar, Maharashtra. However, almost all versions describe Rama as the agent of her liberation and redemption. Gautama orders her to go to the forest and become a stone until rescued by the touch of Rama's feet. [11], Ahalya is often described as an ayonijasambhava, one not born of a woman. Ahalya's seduction by Indra and its repercussions form the central narrative of her story in all scriptural sources for her life. Later sources often absolve her of all guilt, describing how she falls prey to Indra's trickery, or is raped. 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. [70], Other authors reinterpreted the Ahalya legend from a very different perspective, often depicting Ahalya as a rebel and telling the story from her angle. 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. Indra perceives her wish and comes in Gautama's disguise, but is revealed by his seductive speech. She moved the seat of her kingdom to Maheshwar, south of Indore on the Narmada River. Indra is cursed to carry his shame in the form of a thousand vulvae on his body, but the vulvae turn into eyes as he bathes in the Gautami. [12] The Brahma Purana (401–1300 CE) and the Vishnudharmottara Purana (401–500 CE) also record her creation by Brahma. Ahilyabai inherited personal funds which at that time was estimated to be sixteen crores rupees. Find the perfect handmade gift, vintage & on-trend clothes, unique jewelry, and more… lots more. [91], Another view does not regard the panchakanya as ideal women who should be emulated. Indore long mourned its noble Queen, happy had been her reign, and her memory is cherished with deep reverence unto this day. [77] However, the practice of retelling the classical Ahalya–Indra tale in a contemporary setting is not new. Her story has been retold numerous times in the scriptures and lives on in modern-age poetry and short stories, as well as in dance and drama. Created by the god Brahma as the most beautiful woman, Ahalya was married to the much older Gautama. In this version, Shatananda asks Vishvamitra anxiously about the well-being of his "renowned" mother. [5] Because some Sanskrit dictionaries translate Ahalya as "unploughed,"[2][6] some recent authors view this as an implicit reference to sexual intercourse and argue that the name refers to a virgin or a motherly figure. The main theme of such narratives is her deliverance by Rama, which is seen as proof of his compassion. Ahalya, though innocent, is turned to stone for sixty thousand years and destined to be redeemed only by Rama's touch. A year after that she took over the affairs of Holkar fief. Both children were given to Ahalya for rearing, but Gautama cursed them, causing them to turn into monkeys, as he did not like them. However, Kelkar adds that another reason for making Ahalya immortal in scripture could be that her punishment acts as a warning and deterrent to women. [62] The Ahalya of the Tamil short story writer Ku Pa Rajagopalan (1902–44) also secretly longs for Indra and enjoys dalliance with him. 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. I have no hesitation in saying that without the support of Ahilyabai, Mahadji would never have gained so much importance in the politics of northern India. Consultez le profil complet sur LinkedIn et découvrez les relations de Ahélya, ainsi que des emplois dans des entreprises similaires. The Vamana Purana mentions three daughters: Jaya, Jayanti and Aparaji. "[49], Like Bhattacharya, Meena Kelkar, author of Subordination of Woman: a New Perspective, feels that Ahalya was made venerable due to her acceptance of gender norms; she ungrudgingly accepted the curse while acknowledging her need for punishment. Portfolio companies displayed on this page are not necessarily representative of all investments in vehicles managed by 500 Startups Management Company, L.L.C. [62], S. Sivasekaram's 1980 Tamil poem Ahalikai examines the stone motif in Ahalya's tale: she marries a husband who is no more interested in her than a stone and briefly encounters joy with Indra, only to end up cursed to become a lifeless stone. Padmini, also known as Padmavati, was a legendary 13th–14th century Rani (queen) of the Mewar kingdom of present-day India. This has become almost legendary as a period during which perfect order and good government prevailed and the people prospered. The French rapper will marry very soon with his partner, Ahelya Randriambolaina. When asked by Gautama about her visitor, Ahalya wittily answers that it was a majjara, a word meaning either "cat" or, when split as ma-jara, "my lover". Nikon d700 best lenses. In an instance in the Mahabharata, where details of the seduction are absent, an agitated Gautama orders his son Chirakari to behead his "polluted" mother and leaves the ashram. [3][4] Women then did not go to school, but Ahilyabai's father taught her to read and write. Among Ahilyabai's accomplishments was the development of Indore from a small village to a prosperous and beautiful city; her own capital, however, was in nearby Maheshwar, a town on the banks of the Narmada river. This is to be done on the day of Kamadeva, in the Hindu month of Chaitra. However, Chirakari is hesitant to follow the order and later concludes that Ahalya is innocent. However, Anjani is cursed by Gautama in these versions, generally for aiding Indra and Ahalya in concealing the secret. The Ramayana records that Gautama's ashram is in a forest (Mithila-upavana) near Mithila, where the couple practices asceticism together for several years. Gautama reduces the curse on his "faithful wife" and she is redeemed when she joins the Gautami (Godavari) river as a stream. [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. [7] In the Devi-Bhagavata Purana, Ahalya is included in a list of secondary goddesses, who are "auspicious, glorious and much praiseworthy", alongside Tara and Mandodari as well as some of the pancha-satis ("five satis or chaste wives") Arundhati and Damayanti. The Tamil writer Yogiyar portrays an innocent Ahalya, who sleeps with the disguised Indra, overcome with guilt and asking for punishment. [71] The theme of adulterous love is explored in Vishram Bedekar's musical Marathi play Brahma Kumari (1933) and the Malayalam works of P. V. Ramavarier (1941) and M. Parvati Amma (1948). [13] According to the Mahari dance tradition, Brahma created Ahalya out of water as the most beautiful woman in order to break the pride of Urvashi, the foremost apsara. Randriambolaina genealogy and family history facts. ", "For thirty years her reign of peace,The land in blessing did increase;And she was blessed by every tongue,By stern and gentle, old and young.Yea, even the children at their mother's feet,Are taught such homely rhyming to repeat.In latter days from Brahma came,To rule our land, a noble Dame,Kind was her heart and bright her fame,And Ahilya was her honored name.". The Marxist critic Kovai Gnani, in his poem Kallihai, represents Ahalya as the oppressed class and Rama as an ideal future without exploitation. [6], Her husband was killed during the siege of Kumher in 1754. The Brahma Purana says that it is near the river Godavari and the Skanda Purana (701–1200 CE) places it near the river Narmada. [19] A similar, but shorter, version of Ahalya's early life appears in the Padma Purana (701–1200 CE). In Hinduism, Ahalya (Sanskrit: अहल्या, IAST: Ahalyā) also known as Ahilya, is the wife of the sage Gautama Maharishi. The Brahma Purana is a rare exception where Rama is dropped from the narrative. [7] The Bala Kanda of the Ramayana (5th to 4th century BCE) mentions that Brahma moulds her "with great effort out of pure creative energy". [a] Following Vishvamitra, the princes enter the ashram to see Ahalya, who, up till then, had been hidden from the universe. Malhar Rao's grandson and Khanderao's only son Male Rao Holkar became the ruler of Indore in 1766, under the regentship of Ahilyabai, but he too died within few months on 5 April 1767. It will die only if you kill it straight in the face, Or else, once caught in its powerful hold, the bear will kill its prey by tickling. Indra, who believes that the best women are meant for him, resents Ahalya's marriage to the forest-dwelling ascetic. [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. Ahilyabai Holkar (1725-1795) was a great ruler and the Queen of the Kingdom of Malwa. [7] It is this undaunted acceptance of the curse that makes the Ramayana praise and venerate her. Several 16th-century texts mention her, of which the earliest source is Padmavat, a poem written by Malik Muhammad Jayasi in 1540 CE. While some praise her loyalty to her husband and her undaunted acceptance of the curse and gender norms, others condemn her adultery. A tirtha is a sacred place with a body of water, where pilgrims generally bathe to purify themselves. [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. Outside Malwa, she built dozens of temples, ghats, wells, tanks and rest-houses across an area stretching from the Himalayas to pilgrimage centres in South India. [15][16], 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. In Hinduism, Ahalya (Sanskrit: अहल्या, IAST: Ahalyā) also known as Ahilya, is the wife of the sage Gautama Maharishi.Many Hindu scriptures say that she was seduced by Indra (the king of gods), cursed by her husband for infidelity, and liberated from the curse by Rama (an avatar of the god Vishnu).. [57] As in the Adhyatma Ramayana, Ahalya lauds Rama as the great Lord served by other divinities, asks for the boon of eternal engrossment in his devotion and afterwards leaves for her husband's abode. [15][31], The petrification motif also appears in non-scriptural works. 500 startups management Portfolio - 500 Startups . The gods and other celestial beings shower Rama and Ahalya with flowers and bow to Ahalya, who has been purified through her penance. Voir le profil de Ahélya Randriambolaina sur LinkedIn, le plus grand réseau professionnel mondial. That night, when Ahalya longs for conjugal bliss, Gautama refuses her, saying that she is not in her fertile period. [1] Although the Brahmanas (9th to 6th centuries BCE) are the earliest scriptures to hint at her relationship with Indra, the 5th- to 4th-century BCE Hindu epic Ramayana – whose hero is Rama – is the first to explicitly mention her extra-marital affair in detail. When Rama comes, he proclaims her innocence and Indra's guilt, whereupon Ahalya returns to her heavenly abode and dwells with Gautama. 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. She appointed Tukoji Rao Holkar as the Chief of her militia. [80], Another legend, generally told in Indian folk tales, states that Aruna, the charioteer of the sun-god Surya, once became a woman named Aruni and entered an assembly of celestial nymphs, where no man except Indra was allowed. The Prime Minister of India gave away the first award to Nanaji Deshmukh. A woman of modern times, Ahilyabai's rule is remembered as a golden age in Indore's history. Other traditions deal with her children. There are many stories of her care for her people. [62] Pratibha Ray's Odia novel Mahamoha (1997, "Great Lust") portrays an independent and nonconformist Ahalya as a tragic heroine, who offers herself to Indra so that he can fulfil his lust and she her womanhood. He rhetorically asks, "Are then Ahalya, Draupadi, Kunti, Tara, and Mandodari not chaste wives because each has 'known' a man, or more than one, other than her husband? She was married to Khanderao Holkar in 1733. [39][31] 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. [7][48][33], Ahalya's defence plea is also found in some of the Puranas. Some in Malwa objected to her assumption of rule, but the army of Holkar supported her leadership. They had their personal fund from their private property. [62] The character of Ahalya played by Kamala Kotnis in the 1949 movie Sati Ahalya ("chaste Ahalya") was described as still relevant by contemporary film critics due to its portrayal of the predicament of a stained woman. Her greatest achievement was to rebuild the Kashi Vishwanath Temple in 1780, which was dedicated to Shiva; the presiding deity of the city of Varanasi, one of the holiest Hindu sites of pilgrimage, that had been plundered, desecrated, demolished & converted into Gyanvapi Mosque on the orders of the Mughal emperor Aurangzeb in 1696. Find information about the Randriambolaina family, see the geographical distribution of the Randriambolaina last name. Brahma declares that the first being to go around the three worlds (heaven, earth and the underworld) will win Ahalya. The versions are disparate and many modern historians question the extent of overall authenticity. [18], Holkar noble of the Maratha Empire, India, Shrimant Akhand Soubhagyavati Ahilya Bai Sahiba, Ahilyabai Holkar on a 1996 stamp of India, sfn error: no target: CITEREFMadhuri_Desai2017 (, Malcolm, J., A Memoir of Central India, quoted in, Quote of an English writer given in the book, "Ahilyabai Holkar Information in English | Ahilyabai Holkar", "Shri Kashi Vishwanath Temple – A Brief history", "Ahilyabai Holkar serial's cast: Here's a list of all the actors & characters on the show", Ahilyadevi Holkar: A Magnificent Ruler, Saintly Administrator, https://en.wikipedia.org/w/index.php?title=Ahilyabai_Holkar&oldid=1015921431, Wikipedia pending changes protected pages, All Wikipedia articles written in Indian English, Short description is different from Wikidata, Articles with unsourced statements from January 2017, Wikipedia articles with WORLDCATID identifiers, Wikipedia articles with multiple identifiers, Creative Commons Attribution-ShareAlike License. [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". [108], A similar tale of divine seduction appears in Greek mythology, where Zeus, a king-of-the-gods figure akin to Indra, seduces Alcmene by assuming the form of her husband, resulting in the birth of the legendary hero Heracles. Ahilyabai's husband Khanderao Holkar was killed in the battle of Kumher in 1754. In the tale, Ahalya is created from the ashes of the sacrificial fire by the Saptarishi (seven seers) and gifted to Gautama. With the natives of Malwa ... her name is sainted and she has styled an avatar or Incarnation of the Divinity. The story revolves around the extraordinary life of an 18th-century common girl, Ahilyabai Holkar. [102][103] The well-known treatise on sexual behaviour, the Kama Sutra (301–600), also mentions Ahalya and Indra while discussing how lust destroys men. [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. Pichamurthy (1900–76) presents Ahalya as an allegorical representation of life, with Gautama as the mind and Indra pleasure. [109][110], Wife of the sage Gautama Maharishi in Hinduism, "Radhika Apte and Somitra Chatterjee's haunting performances in Sujoy Ghosh's Ahalya", "Radhika Apte stars as a modern Ahalya in Sujoy Ghosh's new short film", "Tourist Spots in Darbhanga: Ahilya Asthan", "Five Holy Virgins, Five Sacred Myths: A Quest for Meaning (Part I)", "Five Holy Virgins, Five Sacred Myths: A Quest for Meaning (Part V)", "I want to spread joy through dance: Gopika Varma", Jagadguru Rambhadracharya Handicapped University, Ahalya's Stuti of Rama in the Ramcharitmanas of Tulsidas, https://en.wikipedia.org/w/index.php?title=Ahalya&oldid=1015947415, Articles having same image on Wikidata and Wikipedia, Articles containing Sanskrit-language text, Pages containing links to subscription-only content, Creative Commons Attribution-ShareAlike License, This page was last edited on 4 April 2021, at 14:31. As in other versions of the tale, the repentant Ahalya is turned to stone, only to be liberated by Rama, and Indra runs away disguised as a cat but is cursed to bear the marks of a thousand vulvae. [7][50], According to the Brahma Vaivarta Purana, Gautama curses Indra to bear a thousand vulvae, which will turn to eyes when he worships the sun-god Surya. [100] Jaya Srinivasan, in her discourses on tales from the Hindu epics, says that though Ahalya's action was "unpardonable", she was redeemed by the divine touch of dust from Rama's feet. The Bharatiya Sanskriti Kosh lists as sites she embellished, Kashi, Gaya, Somnath, Ayodhya, Mathura, Haridwar, Kanchi, Avanti, Dwarka, Badrinarayan, Rameshwar and Jagannath Puri. In the soberest view that can be taken of her character, she certainly appears, within her limited sphere, to have been one of the purest and most exemplary rulers that ever existed. [10] Delhi University professor Bharati Jhaveri concurs with Tagore, interpreting Ahalya as unploughed land, on the basis of the tribal Bhil Ramayana of Gujarat, an undated oral tradition. Pudhumaipithan also narrates how, after the redemption, Ahalya suffers from "post-trauma repetition syndrome", repeatedly re-experiencing Indra's seduction and Gautama's fury, as well as suffering the ire of a conservative society that rejects her.
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