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=== विश्ववारा ॥ Vishvavara ===

=== विश्ववारा ॥ Vishvavara ===

Vishvarara is a Brahmavadini in the lineage of Atri. She is the mantra drashta for Rigveda 5th Mandala Sukta 28 on Agni devata<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-05-sukta-028/ Mandala 5 Sukta 28])</ref><ref name=":1" />. <blockquote>समि॑द्धो अ॒ग्निर्दि॒वि शो॒चिर॑श्रेत् प्र॒त्यङ्ङु॒षस॑मुर्वि॒या वि भा॑ति । एति॒ प्राची॑ वि॒श्ववा॑रा॒ नमो॑भिर्दे॒वाँ ईळा॑ना ह॒विषा॑ घृ॒ताची॑ ॥१॥ (Rig. Veda. 5.28.1)</blockquote>Starting with the above mantra, these mantras outline the importance of careful attention required during [[Atithi Satkara (अतिथिसत्कारः)|Atithi satkara]] by women. A lady should collect the required materials and havis for the husband engaged in performing Agnihotra (where Agni is invited as a guest), and protect the Agni.<ref name=":1">Kalyan Magazine, Nari Anka - Brahmavadini Vishvavara. ([https://archive.org/details/in.ernet.dli.2015.427009/page/n410 Page No 355]) by Gita Press, Gorakhpur.</ref>  

Vishvarara is a Brahmavadini in the lineage of Atri. She is the mantra drashta for Rigveda 5th Mandala Sukta 28 on Agni devata<ref>Pt. Sripada Damodara Satavalekar. (1985). ''Rigved ka Subodh Bhashya, Volume 2'', Parady: Svadhyaya Mandali Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-05-sukta-028/ Mandala 5 Sukta 28])</ref><ref name=":1" />. <blockquote>समि॑द्धो अ॒ग्निर्दि॒वि शो॒चिर॑श्रेत् प्र॒त्यङ्ङु॒षस॑मुर्वि॒या वि भा॑ति । एति॒ प्राची॑ वि॒श्ववा॑रा॒ नमो॑भिर्दे॒वाँ ईळा॑ना ह॒विषा॑ घृ॒ताची॑ ॥१॥ (Rig. Veda. 5.28.1)</blockquote>Starting with the above mantra, these mantras outline the importance of careful attention required during [[Atithi Satkara (अतिथिसत्कारः)|Atithi satkara]] by women. A lady should collect the required materials and havis for the husband engaged in performing Agnihotra (where Agni is invited as a guest), and protect the Agni.<ref name=":1">Kalyan Magazine, Nari Anka - Brahmavadini Vishvavara and Apala. ([https://archive.org/details/in.ernet.dli.2015.427009/page/n410 Page No 355]) by Gita Press, Gorakhpur.</ref>  

=== घोषा ॥ Ghosha ===

=== घोषा ॥ Ghosha ===

Ghosha (काक्षीवती घोषा।) prays that Ashvini Kumaras shower immense blessings on her (just as rains brighten up the fields) such that her youth is enhanced and that she is favored by an appropriate husband. She also prays for the wellbeing of her future husband that he is always protected by them.<ref>Kalyan Magazine, Nari Anka - Brahmavadini Ghosha ([https://archive.org/details/in.ernet.dli.2015.427009/page/n403 Page No 348]) by Gita Press, Gorakhpur.</ref>

Ghosha (काक्षीवती घोषा।) prays that Ashvini Kumaras shower immense blessings on her (just as rains brighten up the fields) such that her youth is enhanced and that she is favored by an appropriate husband. She also prays for the wellbeing of her future husband that he is always protected by them.<ref>Kalyan Magazine, Nari Anka - Brahmavadini Ghosha ([https://archive.org/details/in.ernet.dli.2015.427009/page/n403 Page No 348]) by Gita Press, Gorakhpur.</ref>

She composed two Rig Veda suktas 39 and 40 of Mandala ten each containing 14 mantras<ref>Rig Veda ([http://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_IV/#book/341 Mandala 10 Sukta 39])</ref> on Ashvini devatas, the first one eulogising them and the second one expressing that her wishes about married life are fulfilled. Her son Suhastya also composed a sukta in the Rig Veda (Sukta 41 of Rigveda Mandala 10).<ref>Mani, Vettam. (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature.]'' Delhi:Motilal Banasidass. (Page 291)</ref>

She composed two Rig Veda suktas 39 and 40 of Mandala ten each containing 14 mantras<ref>Pt. Sripada Damodara Satavalekar. (1985). ''Rigved ka Subodh Bhashya, Volume 4'', Parady: Svadhyaya Mandali Rig Veda ([http://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_IV/#book/341 Mandala 10 Sukta 39])</ref> on Ashvini devatas, the first one eulogising them and the second one expressing that her wishes about married life are fulfilled. Her son Suhastya also composed a sukta in the Rig Veda (Sukta 41 of Rigveda Mandala 10).<ref>Mani, Vettam. (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature.]'' Delhi:Motilal Banasidass. (Page 291)</ref>

=== गार्गी ॥ Gargi ===

=== गार्गी ॥ Gargi ===

In Vedic literature, the name of Gargi is very famous. She was the daughter of Vachaknu rshi (वचक्नुऋषिः) hence called as Vachaknavi (वाचक्नवी). Since she belonged to the lineage of Garga maharshi, she was called Gargi (गार्गी), but her original name is not described in any text. She acquired knowledge of the Vedas and scriptures and became renowned for her proficiency in these fields of philosophy, surpassing men in her knowledge.  

In Vedic literature, the name of Gargi is very famous. She was the daughter of Vachaknu rshi (वचक्नुऋषिः) hence called as Vachaknavi (वाचक्नवी). Since she belonged to the lineage of Garga maharshi, she was called Gargi (गार्गी), but her original name is not described in any text. She acquired knowledge of the Vedas and scriptures and became renowned for her proficiency in these fields of philosophy, surpassing men in her knowledge.  

According to Brihadaranyaka Upanishad, Raja Janaka of Videha held a Rajasuya Yajna and invited all the learned rshis, rajas and brahmins of various places such as Kuru and Panchala to participate in a shastra debate. Janaka intended to select a scholar from the assembled group of elite scholars, the most accomplished of them all who had maximum knowledge about Brahman and declared a thousand cows, each decorated with golden horns as reward for the same.  No scholar in the assembled group had the knowledge nor courage as no Brahmavid would announce that he is an all-knower of Brahman, but Yajnavalkya asked that the herd of cows be driven to his home. When asked by Janaka whether he is the Brahmavetta, Yajnavalkya declines and starts to discuss the qualities of Brahman among the scholarly group.   

According to Brihadaranyaka Upanishad<ref name=":3">Ananta Rangacharya, N. S., (2004) Principal Upanishads,Volume 3, Brhadaranyaka Upanishad. Bangalore : Sri Rama Press (Pages 187 and 203)</ref>, Raja Janaka of Videha held a Rajasuya Yajna and invited all the learned rshis, rajas and brahmins of various places such as Kuru and Panchala to participate in a shastra debate. Janaka intended to select a scholar from the assembled group of elite scholars, the most accomplished of them all who had maximum knowledge about Brahman and declared a thousand cows, each decorated with golden horns as reward for the same.  No scholar in the assembled group had the knowledge nor courage as no Brahmavid would announce that he is an all-knower of Brahman, but Yajnavalkya asked that the herd of cows be driven to his home. When asked by Janaka whether he is the Brahmavetta, Yajnavalkya declines and starts to discuss the qualities of Brahman among the scholarly group.   

Gargi, as one of the disputants in the debate, questioned Yajnavalkya on his claim of superiority among the scholars. She asks  <blockquote>यदिदं सर्वमप्स्वोतं च प्रोतं च कस्मिन्नु खल्वाप ओताश्च प्रोताश्चेति । वायौ गार्गीति । (Brhd. Upan. 3.6.1)<ref name=":2">Brhdaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_3p Adhyaya 3] )</ref></blockquote>"Bhagavan! if all the earthly material is woven like warp and woof (ओताश्च प्रोताश्च) in waters, what then is that, in which the waters are woven?"  Yajnavalkya replies"in Vayu (air) O!Gargi"<ref name=":3">Ananta Rangacharya, N. S., (2004) Principal Upanishads,Volume 3, Brhadaranyaka Upanishad. Bangalore : Sri Rama Press (Pages 187 and 203)</ref>

Gargi, as one of the disputants in the debate, questioned Yajnavalkya on his claim of superiority among the scholars. She asks  <blockquote>यदिदं सर्वमप्स्वोतं च प्रोतं च कस्मिन्नु खल्वाप ओताश्च प्रोताश्चेति । वायौ गार्गीति । (Brhd. Upan. 3.6.1)<ref name=":2">Brhdaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_3p Adhyaya 3] )</ref></blockquote>"Bhagavan! if all the earthly material is woven like warp and woof (ओताश्च प्रोताश्च) in waters, what then is that, in which the waters are woven?"  Yajnavalkya replies"in Vayu (air) O!Gargi"

Continuing like this she further questions as what was the foundation of Vayu, Akasha, Antariksha, Gandharvaloka, Adityaloka, Chandraloka, Nakshatraloka, Devaloka, Indraloka followed by Prajapatiloka. When the question of Brahmaloka arises Yajnavalkya restrains her way of questioning and she stops there. The idea is do not question about the support of the worlds above Brahmaloka. After Uddalaka poses some questions and is quietened by Yajnavalkya Gargi resumes her questioning. She asks him two other straight questions. <ref name=":3" /><ref name=":4">Kalyan Magazine, Nari Anka - Brahmavadini Vachaknavi Gargi ([https://archive.org/details/in.ernet.dli.2015.427009/page/n413 Page No 359]) by Gita Press, Gorakhpur.</ref><blockquote>सा होवाच यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिंस्तदोतं च प्रोतं चेति ॥ ३,८.३ ॥ (Brhd. Upan. 3.8.3)<ref name=":2" /></blockquote>She said "By what, O! Yajnavalkya, is that pervaded above the heavens, below the earth and in between the two (heaven and earth) about which they say it was, is and will be (exist)." For this Yajnavalkya answers "Akasha in the form of unmanifested ether".  

Continuing like this she further questions as what was the foundation of Vayu, Akasha, Antariksha, Gandharvaloka, Adityaloka, Chandraloka, Nakshatraloka, Devaloka, Indraloka followed by Prajapatiloka. When the question of Brahmaloka arises Yajnavalkya restrains her way of questioning and she stops there. The idea is do not question about the support of the worlds above Brahmaloka. After Uddalaka poses some questions and is quietened by Yajnavalkya Gargi resumes her questioning. She asks him two other straight questions. <ref name=":3" /><ref name=":4">Kalyan Magazine, Nari Anka - Brahmavadini Vachaknavi Gargi ([https://archive.org/details/in.ernet.dli.2015.427009/page/n413 Page No 359]) by Gita Press, Gorakhpur.</ref><blockquote>सा होवाच यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिंस्तदोतं च प्रोतं चेति ॥ ३,८.३ ॥ (Brhd. Upan. 3.8.3)<ref name=":2" /></blockquote>She said "By what, O! Yajnavalkya, is that pervaded above the heavens, below the earth and in between the two (heaven and earth) about which they say it was, is and will be (exist)." For this Yajnavalkya answers "Akasha in the form of unmanifested ether".  

Gargi was honoured as one of scholarly people in the court of King Janaka of Mithila.

Gargi was honoured as one of scholarly people in the court of King Janaka of Mithila.

'''Lopamudra'''  

Apala was the daughter of [[Atri (अत्रिः)|Atri]] maharshi. She was afflicted with leprosy because of which she was forsaken by her husband. She prays to Indra to become free from the disease and invites him for Somapana (drinking Soma), offers him Soma. Indra pleased by her devotion restores her health and beauty. She is a brahmavadini who is the mantra drashta for Rks in Mandala 8 Sukta 91.<ref name=":1" /><ref>Mani, Vettam. (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature.]'' Delhi:Motilal Banasidass. (Page 45)</ref>

 

 

Lopamudra   

Lopamudra was the wife of Sage Agasthya.  He was a great sage and a man of extraordinary spiritual power. Once it is said that when he was visiting heaven he saw his deceased ancestors with their head downwards. This was a sign of them going to hell. Agasthya was disturbed and when asked them the reason, they said that there was no lineage to continue as he was not married and had no child hence it was Agasthya’s fault. For this purpose he embarked on an unusual course of action. By his yogic powers he created a female who would possess all those characteristics and virtues that would be appropriate in the wife of a renunciate. Meanwhile the King of Vidharbha was noble and virtuous but being childless he was undertaking penances for the gift of a child. Agasthya through his divine powers came to know the plight of the King and arranged for the child to be born as his daughter. The child was named Lopamudra and she grew up in the lap of luxury with the best possible education. When she grew up and reached marriageable age Agasthya approached the King and asked for her hand in marriage. The King was stunned as Agasthya was a renunciate but Lopamudra was insistent that he accept the proposal. Already understanding his daughter’s strength of mind and character, the King agreed and Lopamudra left the riches of the palace to live in the forest at the hermitage of Agasthya. She was a dutiful wife and obeyed his every wish and served him faithfully. When Agasthya told her that he could never give her a royal life Lopamudra asked him to give her the wealth of his knowledge. Lopamudra is said to have written a two stanza hymn asking for Agasthya‘s love and attention as he was always immersed in his austerities.  The Rig Veda includes long dialogues between Agasthya and Lopamudra which reflects on the great intelligence and character of Lopamudra. It is said that both of them together were renowned for spreading the eminence of the Lalitha Sahasranama which is the thousand names of the Divine Mother.  It is said that Lopamudra has reincarnated as the sacred river Kaveri in present times. (Page 5 of PE)  

Lopamudra was the wife of Sage Agasthya.  He was a great sage and a man of extraordinary spiritual power. Once it is said that when he was visiting heaven he saw his deceased ancestors with their head downwards. This was a sign of them going to hell. Agasthya was disturbed and when asked them the reason, they said that there was no lineage to continue as he was not married and had no child hence it was Agasthya’s fault. For this purpose he embarked on an unusual course of action. By his yogic powers he created a female who would possess all those characteristics and virtues that would be appropriate in the wife of a renunciate. Meanwhile the King of Vidharbha was noble and virtuous but being childless he was undertaking penances for the gift of a child. Agasthya through his divine powers came to know the plight of the King and arranged for the child to be born as his daughter. The child was named Lopamudra and she grew up in the lap of luxury with the best possible education. When she grew up and reached marriageable age Agasthya approached the King and asked for her hand in marriage. The King was stunned as Agasthya was a renunciate but Lopamudra was insistent that he accept the proposal. Already understanding his daughter’s strength of mind and character, the King agreed and Lopamudra left the riches of the palace to live in the forest at the hermitage of Agasthya. She was a dutiful wife and obeyed his every wish and served him faithfully. When Agasthya told her that he could never give her a royal life Lopamudra asked him to give her the wealth of his knowledge. Lopamudra is said to have written a two stanza hymn asking for Agasthya‘s love and attention as he was always immersed in his austerities.  The Rig Veda includes long dialogues between Agasthya and Lopamudra which reflects on the great intelligence and character of Lopamudra. It is said that both of them together were renowned for spreading the eminence of the Lalitha Sahasranama which is the thousand names of the Divine Mother.  It is said that Lopamudra has reincarnated as the sacred river Kaveri in present times. (Page 5 of PE)