Sexual Life in Ancient India: A Study in the Comparative History of Indian Culture v2.c20.45.2

v2.c20.45.2

As truly as I, O hero, have thought of none other even in my sleep, so truly be thou, the one ordained for me by the gods, be thou my husband.” The gods bear loud witness to the innocence of the noble woman (MBh., iii, 291.6 ff.). It is not so unfeeling as in the very compressed account of the Mahābh.³ that Rāma comes before us in the beautiful description in the Rāmāyaṇa (vi, 112.22 to 118). Hanumant speaks to Rāma : “Let the princess of Mithilā be pleased to see the queen that is afire with pain, her that is the cause of these deeds, the fruit that is their reward.” Rāma’s eyes fill with tears, he falls to thinking, sighs deeply, looks on the ground, and then gives orders for her to be brought, and to be brought " with her head bathed ", and in most splendid array. She would but hasten to him at once, as she is, but must obey, and is then carried there in a litter. Anger, joy, and gloom fill Rāma as she approaches. Vibhīṣaṇa has all the people driven back by men in chamberlain's jackets, and with cane staves and drums in their hands. But Rāma upbraids him for thus harassing the folk : " Neither house nor garb, neither wall nor hiding-place, nor such royal honour, but virtue is a woman's covering. In misfortune, in pain and distress, in the fight, at the choosing of a husband, at a sacrifice, and at a wedding—in any of these to look on a (strange) woman is not held to be sinful.