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As evil and good always go together, the society where 65. Kane P.V., Vol.II,P.603,Meyer J.J., Sexual life in Ancient India, P. 165. 66. Vide Manu IX.32,33,53, Gautama 18.11, Ap.Dh.S. II.6.13.6; Kane P.V., Op.cit., P. 599. 67 Punarvivahasty, Devarat putras anrtatib I 11 Strinam Shatantrye ca ca Kaliyuge Kartavyam na kadacrra Brahma Purana quoted by Apararka P.97

331 there are regular relationships also contains those which are irregular and abnormal. Thus the Brahma Purana notes the instances of monogamy, Polygyny and polyandry as well as the instances in which sexual laxity has taken place. These instances, of course, do not represent the condition of society in general but reflect upon one of the phases of society wherein on account of the evil element in human nature preponderating over the good one, man tends to slip off from the right path. relations. The Brahma Purana notes the following instances of free sex (1) Soma and Tara Soma carried away Tara, Brhaspati's wife and raped her. Brhaspati and Soma fought with each other and after the intervention of Brahma, Brhaspati regained his wife but in a pregnant condition. After the birth of her son, Brhaspati forced her to disclose the name of the genitor of the son. After much hesitation, she declared that Soma was the genitor, whereupon Soma with accepted the son/pleasure and named him Budha (A.9). (2) Garga and Ghosakanya In this instance, it is stated that Gopali - a nymph who had assumed the form of a cow-herdess was carried off by Garga for cohabitation and the result of their union was the

332 birth of Kalayavana (14.15-17). (3) Budha and Ila Budha, Soma's son, invited Ila, Manu's daughter. for Here it should be noted that Ila was a sexual intercourse. maiden when Budha cohabited with her (7.16). (4) Indra and Ahalya He Indra enjoyed with Ahalya, sage Gautama's wife. came to the hermitage of the sage Gautama in his absence assuming his form and enjoyed with Ahalya. Afterwards he was cursed to be a 'Sahasraksa' for his abominable act. Here it should be noted that Ahalya was very devoted to her husband and she had no knowledge of Indra's fraud (87.32-47). (5) Kartikeya and the wives of various Gods After the slaying of the demon Taraka, Parvati permitted Kartikeya to enjoy all the types of pleasures. Discarding the limits of enjoyment, he approached the wife of any god and enjoyed with her against her wishes. The wives of the gods complained to Parvati about Kartikeya's misbehaviour and when inspite of Parvati's objection Kartikeya did not improve his conduct, Parvati took the form of the wife of every god and when Kartikeya saw his mother in all the female forms, he took a (A.81). strict vow to consider all the females to be his mother Here

333 it may be remarked that the wives of the gods had a strong opposition to this type of sexual laxity and the other thing to be inferred is that an incest with mother was not dared. (6) Mahi and Sanaatta After the death of her husband Dhrtavrata, Mahi kept her son Sanajjata in the hermitage of the sage Galava and wandered in different countries enjoying with various people. At last she came into contact with her own son who had grown up into a man. When both of them came to know of their relationship, they observed the expiations. Here it should be noted that though the relation of Mahi with other persons was duo to the result of her own free sweetwill, the relation with her own son was developed out of her passionate desire without the knowledge of their mother-son- relationship (A.92). This is a case of Oedipus complex, i.e. relation between parent and child of opposite sexes held by psychoanalysists to chasse repressions.68 (7) Suvarna, Suvarna and others 68 Suvarna and Suvarna were the children of Agni and In Homer we are told that oedipus, the central figure of the Theban Saga, unwittingly killed his father and married his own mother, Epikaste (The Jocasta of later writers) and that she hanged herself when the matter became known Encyclopaedia Britannica, Vol. 16, P. 712.

334 Svaha and they were married to Samkalpa and Dharma respectively, but they did not observe any rule of conjugal chastity and dallied with the persons of their own choice. Hence they were This pronouncement of the curse suggests that sexual cursed. freedom was not approved of (128.26-37). (8) Brahma and his daughter Incest on one's sister is referred to in connection with the vedic gods. Like Surya too, Pusan is the wooer of his mother and lover of his sister. committed incest on his daughter. 69 Prajapati is said to have The Brahma Purana also states that after creating a beautiful maiden, Brahma got mad after her and the maiden being afraid he and took the form of a female deer. In order to preserve righteousness, lord Siva took the form of a hunter and threatened to kill Brahma whereupon he refrained from following her (A.102). An earlier version of this occurs 70 in the Ait. Br. The incest of Brahma with his daughter is also referred to in the Mat. P. (3.31 ff. 4.1 ff.). (9) Anjana, Adrika and Vayu, Nairrti 69 70 Anjana and Adrika, the wives of the monkey Kesari had Keith A.B.: The Religion and Philosophy of the Veda and Upanisads, HCS, 31, P.107. Ait.Br. 3.33, Sat.Br. 1.7.4.1.ff; Vide also Macdonell A.B.: Vedic Mythology, P.119.This episode is beautifully summarised in the following sloka of the Mahimna Stotra: Prajanatham Natha gatam Prasathamadhikam svam dunitaram riramayisumrsjasja vapusa I Rohid bhutam Dhanus paneryatum dinamapi Sapatrakrtamamum trasanta te'dyapi tyasati mr gavyadharabhas a 11

335 the sons Hanuman and Adri by Vayu and Nairrti respectively who were enamoured of them when they were joyously singing on the peak of the Anjana-mountain (A.84). The above instances show how in some cases sexual morality was not the sine qua non of the marriage obligations. Here it might be noted that many primitive tribes do not always regard marriage as an institution controlling sexual behaviour.71 A realistic analysis of the institution of marriage does not confound the theory and actuality in sex-behaviour nor does it derive conjugal life from sexual drive. To merge the two concepts is to forego an insight into the distinctively human element of the phenomenon. 72