Sexual Life in Ancient India: A Study in the Comparative History of Indian Culture v1.c8.93

v1.c8.93

That even the strictest penitents are not proof against woman is shown by innumerable Indian tales, and by a whole set of them in the Epic. As an irresistible power dwells in perfect asceticism, and heaven and earth are no more than clay in the hands of such a holy one, so even the gods in heaven tremble before him, and Indra, who fears to be dethroned by the mighty one, is well known to send at such times one of the unspeakably lovely fays of heaven, one of the hetæra-like Apsarases, down to the dangerous one. If he is really love-proof, he is usually overpowered by such rage that he sends forth his curse and so crashes down from his heights. It is true that the pious Triçiras ("three heads"), whom a whole troop of these courtesans of paradise seek to seduce with every wanton art, keeps an untroubled peace of soul, and Indra has to slay him with the thunder-bolt (v, 9). But what nearly always happens is that the ascetic is fired with lust, and forgets his chastity. Thus it is with the famed Viçvāmitra, who begets Çakuntalā with the Apsaras Menakā. Indra entrusts this heaven-maiden, surpassing all her sisters in loveliness, with the delicate task. But she sets before him the more than divine deeds of this royal Rishi, and says that he who by the might of his fire burns all the worlds, brings the earth to quake with his foot, can roll up (or: overturn) Mount Meru and the quarters of the world, —he that before now has made new worlds with new starry systems will destroy her by fire in his rage. Therefore the