Sexual Life in Ancient India: A Study in the Comparative History of Indian Culture v2.c19.79

v2.c19.79

the road ”) to a woman, as to a cow, a Brahman, the king, an old man, him that is bearing a burden, him that is driving in a cart (cakradhara), a blind man, and a deaf man (iii, 133.1 ; xiii, 162.38).¹ Thus woman must be treated friendly, but she must not be trusted, nor must secrets be told her (e.g. ii, 5.83 ; cp. Rām., ii, 100.49).² Therefore let a man be careful not to certain expressions is a wrong one. The set of seven “ base ”, “ evil-natured ” ones in this verse is probably rightly as follows : (1) sambhogasamvid, he whose mind (consciousness) has nothing else in it but the pleasures of sex; (2) vishama, the dishonest man ? he who torments, ill-treats mankind ? (3) atimānin, the haughty man (over-concieted); (4) dattānutāpin, he that rues it, when he has given something (or according to 45.4 : who boasts, when he has given); (5) kṛipaṇa baliyams (in 45.4 kṛipaṇo ’durbalaç is to be read), the strong man who proves a wretched fool; (6) vargapraçamsin (or bahupraçamsin), he that praises with the crowd (with the many; hardly : praises the crowd, the many, although this would come essentially to the same thing); (7) vanitāsudveshtar (or vanitādvish), the woman-hater.