Sexual Life in Ancient India: A Study in the Comparative History of Indian Culture v2.c20.71

Language: English

v2.c20.71.1

But wherein lies woman's mighty power? We have already heard many answers to this. Here we give only a few more of them. Women's tears have their well-known effect in India also.² No wonder then, that in the Epic also tales are told of their magic powers of quite cosmic strength. Pulomā was first promised to the Rākshasa Puloman, but then was given by her father to Bhṛigu. Once when the husband has gone to bathe, the giant comes into the holy man's hermitage, is overcome by love, and carries off the wondrous fair one, who as a result has a miscarriage. The sight of the child burns the monster to ashes. The faithful wife's tears are turned into the river Vadhūsarā (i, 5.13 ff.). The hot tears of the loving wife, whose husband in the very moment of the love embrace was devoured by the Rākshasa-possessed King Kalmāshapāda, turn to a mighty fire that burns the land up (i, 182.16, 17). The tears of a lovely woman blossom into golden lotuses on the Ganges, as they drop one after another into its flood (i, 197.9 ff.).¹ The most enticing of spells lies in the smile of a lovely face, in a sweet voice,² speech, or tone, in the tender, loving play of features, in the glance of the eyes, and in all the many charms of the woman that carry the man away. The Epic reflects the susceptibility to them, above all in the frequent embellishing epithets.

v2.c20.71.2

Excellencies of mind, and virtuous conduct in the woman likewise confer the sceptre on her, as can be seen at once from very much that has gone before. A wise saying has it : “To harm is the strength of evil men, the strength of kings is the power to punish, but obedience is the strength of women, tolerant patience the strength of the virtuous” (v, 34.75). As so often elsewhere, the same teaching as to the humility of woman is also set forth in the fascinating, though undoubtedly not so very old, section iii, 233, 234; and this shows at the same time how the means that were so frequent already in Vedic and in all later India, and were especially used by women, to ensure the man’s love and devotion, flourish greatly in the Epic world, too. Kṛṣṇa is on a visit to the Pāṇḍavas, accompanied by his wife Satyabhāmā. She sits with Draupadī in long conversation on things that have happened among the Kurus and the Yadus. Then Satyabhāmā asks her friend : “What dost thou do, then, so to rule the Pāṇḍavas, those heroes like unto the wardens of the world, and men of exceeding great strength?³ And how is it that they are at thy call and are not angered, O lovely one? For ever and always subject to thee are the sons of Pāṇḍu, O thou so sweet to look upon, and gaze on thy countenance all of them. Tell me this, and speak truly. Is it the practising of vows of mortification, or fasting and other asceticism, or bathing arts; is it magic spells and herbs;

v2.c20.71.3

is it the power of secret knowledge, or the power of roots; is it prayers, sacrifices, or remedies? Let me learn of it, princess of the Pañcālas, the means which brings renown and wedded happiness, that Kṛṣṇa, too, may be under my sway.” Draupadī spoke: “Thou askest me after that which evil women do. . . . So soon as the husband learned that his wife found her welfare in magic spells and roots, he would be filled with fear of her, as of a snake in the house. Most dreadful sicknesses sent by foes (they bring on their husbands); for they who wish to kill them give them poison through the magic of roots. What the husband touches with his tongue or his skin, on that they sprinkle a fine powder, and so quickly kill him; of that is no doubt. Thus have women made their husbands dropsical, lepers, old men, without manhood, weak-minded, blind, and deaf.¹ I leave thought of self behind me, and no less constantly desire and anger, and ever serve the Pāṇḍavas with earnest zeal, and their wives also. I keep my inclinations in the background, and shut my own self into my self, obedient, without pride, heedful of my husband’s thoughts, fearful and watchful lest I speak unlovely words, show myself unlovely, cast unlovely looks, be unlovely as I sit, be unlovely as I walk, show an unlovely play of features. Before my husband has eaten I do not eat; before he has bathed I do not bathe; before he has taken his seat I do not take mine; and this is my way with the servants, too.

v2.c20.71.4

Laughing but at a jest, constant standing by the door, staying long in the privy, or in the groves by the house—these I avoid. I never have a wish for anything unless my husband is there. If my husband goes a journey on some business of the family, then I give up flowers, salve, and rouge, and give myself over to vows of mortification. And what my husband does not drink, and what my husband does not do, and what my husband does not eat—I avoid all these." She then goes on to tell how her husband is her god, how she never offends her mother-in-law in any way, how she superintends all the hundred thousand splendid, skilful slave-women, and all the huge wide-stretched charity of Yudhishṭhira, all those employed by him down to the herdsmen and bird-keepers, as also his revenues and expenditure to the most minute details. She is the first to rise in the house, the last to lie down.¹ "This is the great magic spell which I know, to win the husband's regard. What is pleasing is never won through what is pleasing,² but it is through discomfort that the good wife wins happiness and joy. So soon as thou hearest thy husband coming at the door, stand up and set thyself in the middle of the room; and when thou seest he has come in, be swift to wait respectfully on him with a seat and water for the feet. If a slave-girl has been sent away, thou must rise up thyself and do all. If thy husband says anything before thee, then keep it to thyself, even when it is no secret;

v2.c20.71.5

some rival might bring it up before Vāsudeva, and he thereby grow cold towards thee. Do good to his friends,³ keep away from his foes. Keep the company of good and noble women, and shun all others. Show thyself (before thy husband)