• Abstract and Figures
• Public Full-text

Woman’s Sexuality : A Portrayal from Ancient Indian Literature by Surabhi D. Sheth In a patriarchal society, woman is there has been a great deal of sexuality is adored for fertility but her deemed as subservient to man. This, preoccupation about the generalised physical characteristics that make her however, does not mean that the image of woman as the ‘other’ sexually attractive to men are often male-female relationship is always verging on obsession, in the literature looked upon as a threat to man’s self- antagonistic. On the contrary, a of this patriarchal society. The control and autonomy. For example, patriarchal social order seeks to construction of such an image is an umpteen number of gods, sages ensure a semblance of harmony in probably a means by which the and kings have been described in this relationship through making the patriarchal man tries to overcome his our ancient literature as unwilling woman’s status in society appear fears about his gender identity and victims of a woman with ‘irresistible’ ‘naturally’ inferior toman’s. A woman autonomy. The split within the physical charms. A frequent outcome indeed earns ‘respect’ and psyche of a patriarchal man which is that these ‘victims’ place a curse ‘admiration’ in such a society by prompts him to fear as well as worship performing her assigned roles as a the woman is projected in the * / have not followed any chronological wife, a mother or a daughter. Her role portrayal of woman in our ancient se­quence, per se. Dating of texts is anathema for scholars, a difference of two in procreation, her innate ability for literature and law.* In a curious way, three centuries is an admissible range for nurturance and the physical it seems to me, such a portrayal ‘accuracy for some texts. Instead, I have attraction she holds for man, mirrors patriarchal man’s own split- chosen a broad canvas of litera­ture covering roughly the period between the however, make it difficult to contain image of his gender identity. In this 6th century B.C. and the 4th century AD. these roles in a simple relationship image woman’s sexuality and (which includes reference to epic-Puranic of dominance and subjugation. fecundity remain irreconciled. Her texts, Jain texts, classical kavyas) and also These qualities imbue her with forbearance and capacity for reference to some Vedic texts to illustrate the growth of what I view as an ideology immense inner strength which nurturance are idealised but her offender in ancient India. For ancient India, provokes in man contradictory sexual powers are feared. A woman this is one of the important ways to know feelings of security and an acute is respected, for example, as a Sita, a Indian traditions.Ina text one can discover both statements of ideal as well as sense of anxiety about his own Savitri or an Anasuya (satis, indications of practices of the time. In this power and identity. As detached symbolising devoted wives) but is con­text, the ideal, even the spiritual ideal from her assigned roles, woman qua feared as a Rambha, an Urvashi or a of marital life, a woman’s divine status woman is therefore both feared and Tilottama (nymphs, symbolising etcetra, is under­mined by the continuous and relentless expecta­tion that the woman worshipped. It is not surprising that free, unattached women). Her must beget a male child. 14 MANUSHI on the women who aroused indications in the/Wg Veda, them. Much is made of which suggest a close woman’ s supposed relationship between the wife fickleness and of the eldest brother and his unpredictability, as well as her other brothers. There was a supposed implacable clear rule that the eldest determination about getting brother must marry first and what she wants. Her strength that if the younger brother and resilience are countered married before the elder one by emphasising her physical it was considered a sin. In the fragility and sexual Rig Veda (x.18-7-8) it is vulnerability. She is supposed sug­gested that at a time to perpetually need the when the bereaved wife is protection of a man in her sitting near the dead body of roles as daughter, wife and her husband she should be mother. It is not surprising that urged by the deceased an unmarried adult woman or husband’s younger brother a widow has remained an (devr) to get up, put her hand enigma for our legists. A brief in his, and ask her to join the scanning of our ancient world of the living by literature, when done from becoming his wife. (Cf. Av. x- this perspective, throws 301-2). In the marriage hymn interesting light on the of the/? ig Veda the gods are problem of the gender identity particularly urged to make the of a woman in the patriarchal wife loving and dear to the society, especially as it is devr. It seems that this special expressed in the depiction of status of the younger brother woman’s sexuality. The vis-a-vis the wife of the elder evolution of this image, it brother indicated in the Rig Shiv Parvati, from Khiching Museum seems, is inextricably linked Veda was used to fa­cilitate with the growth of a patriarchal the practice ofniyoga in The girl child in the age of the society. thelaterperiod.Myoga was the Rig Veda was allowed to choose her There is a marked differ­ence in ceremonial sexual intercourse with own husband when she was a fully attitude towards woman’s sexuality one of the kinsmen of the husband, grown up mature woman. Girls and from the Vedas to the for achieving the son for the family. boys were allowed to mingle freely Dharmasastras. The Vedic texts The use of the terms pita (generic at a festival called Samana with a regarded sexual union as aprime term for father) andjanila pita view to find a spouse of their own model of creation and creativ­ity. (biological fa­ther) also suggests the choice. However, after her marriage Prajapati split himself into two, not recognition of a sociological a woman became the bride of the for the purpose of prajanana fatherhood as distinct from family. The conjugal aspect of the (procreation) only, but also because biological. marital rela­tionship remained he could not experience joy in being With growing insistence on male subdued in the sub­sequent period. alone “ekaki na ramate sa progeny, woman became a variable Apastamba Dharma Sutra states dvitiyamaicchat” (Brhadaranyaka entity whose own lineage was an that a bride is given not to an Upanishad4.3) that is, erasable line. She (rather her body) individual but to a ‘family of onealonedoes not enjoy, he desired served as a vehicle for the continuity broth•ers’. Manu laid down that in for a second. Thus, in the Vedic of the male lineage. The very idea of the Kalyug ‘one must not give away period, woman’s sexuality was historical memory and continuity a girl to a family’, implying thereby associated not only with fertility but thus be came confined to the male that the practice was in vogue in an also with an idea of companionship. lineage. The idea of ancestry became earlier age. There are certain other NUMBER 71 15 singularly paternal; the memories the most auspicious for the birth of the past, the rituals and of a prodigy. The sage expressed invoca­tions of the past, and the his desire for an immediate union. oblations of fered to ancestors to The girl was embarassed at the nurture one’s heritage, all began prospect due to the foul smell to centre around the male lineage. emanating from her body but the The three rnas (debts) which one sage turned the foul odour into owed for one’s existence as fragrance. Then, the fishermaid humans were all to the male felt shy of copulating in the open, figures, namely, pitrs, rsis and whereupon the sage cre­ated a devas. Only a son could offer screen of smoke. The result was obla­tions to ancestors and the birth of the most illustrious thereby save them from suffering genius Vyasa. Matsyagandha, in the hell calledpuf. A sonless however, did not feel guilty about father lived a cursed existence having premarital sex. Nor was and went to hell upon his death. she, unlike Kunti, overawed by The fecundity of woman the in­terest expressed in her by naturally became a big a sage. She instead stipulated ob­session. It began to be viewed some condi­tions before she as a source for obtaining sons, a agreed to fulfill the sage’s desire. ksetra whose fertility had to be She is completely composed and maintained and exploited. cool headed and strikes a bargain Perpetuation of males became the with the sage, obtaining many purpose of woman’s body. Thus, boons including getting him to in the Mahabharata, King Pandu, permanently free her from the who was prevented by a curse foul odour emanating from her from consorting with his wives, body. She does not feel any need Kunti by Badrinarayan asked his wife Kunti to procreate to unburden herself of this affair sons by summoning gods. In order a woman be­ing confined to one to anyone before her mar-riage. She, to con­vince her, Pandu cited an husband for life has in fact, is so confident that she recalls ancient practice : “I shall now tell beenestablishedbut lately.” (Mbh. this child of hers (who turned out to thee the practice of old, indicated by Adi 113). This peroration of Pandu, be a great ascetic) only when she illustri­ous sages fully acquainted should not be mistaken as bestowing needs him.

Load more

  10

Copy Link