The Social and Military Position of the Ruling Caste in Ancient India, as Represented by the Sanskrit Epic c2.s6.207

c2.s6.207

[^ *]: See above, p. 172 ff., and i. 74. 46, mṛtam bhartāraṁ sādhvy anugacchati, the general rule. [^ †]: I might add in connection with this suicide of the woman that the Çiva faith demands the same of the man in the Puranic period: agnim praviçate yas tu rudralokaṁ sa gacchati, Vāyu P. i. 21. 66. So Kalanos? The Epic condems the ātmahā pumān, male suicide, i. 179. 20; so also the law, Āp. i. 10. 28. 17; Vās. xxiii. 14 ff.; G. xiv. 12; M. v. 89; so Puranic law in general, Ag. P. 157. 32; drama, Utt. R., Act iv.; Mṛcch., Act i. [^ ‡]: i. 104. 34-37. The law ‘from now on’ is thus given by Dīrghatamas, with the addition that the woman’s property, however rich she may be, would only cause her to become vṛthābhogā, or an unlawful enjoyer (commentator as puṁyoga). A second husband is recognized in law, e. g. Vās. xvii. 19. 20; M. ix. 175, but with disapproval. Even the virtuous Damayantī pretends to marry again, implying the usage. [^ §]: iii. 65. 68; iv. 9. 32-36. A set term is appointed by the law-books for a grass-widow to wait for her husband’s return, three, six, twelve, etc. years being specified: G. xviii. 15 ff.; M. ix. 76; Vās. xvii. 75 ff. (five years). In Pṛthā’s position we have a glimpse of the extraordinary morality allowed in a woman, provided she be a childless wife. Compare the definition in i. 123. 77, nā ’taç caturtham prasavam āpatsv api vadanty uta, ataḥ paraṁ svāiriṇī syād bandhakī pañcame bhavet. The line seems drawn at four legitimate children got by other than the husband; after that the woman is reprehensible. This is given as a proverb, and not only in application to Pṛthā. [^ ‖]: Compare Damayantī and Uttarā in iii. 56, 4; xiv. 69. 9. The men are as extravagant: compare iii. 7. 6, with ‘the sword’ added in a like vain threat.