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Along with the passages expressing very fine and chivalrous ideas about women, there are others of an opposite nature casting serious reflections upon women and their character. The women are said to be very jealous by nature. 201 The Brahma Purana furnishes many instances to evidence the jealous nature of women. Thus Parvati, lord Siva's wife, planned a conspiracy with Ganesa a to separate the river Ganga from lord Siva. When she saw the increasing attachment of lord Siva for Ganga (A.74). Devayani, Yayati's wife also felt very jealous when she saw that her co-wife Sarmistha had three sons whereas she herself had only two sons (146.9). Diti, the sage Kasyapa's wife also felt jealousy when her own children perished whereas those of Aditi, her co-wife prospered (124.4 ). Kaikeyi, Dasaratha's wife, directed Rama, her co-wife Kausalya's son, to go to a forest-exile 201 cf. 'na hi ndryo vinersyaya'

390 when she saw that he was getting the throne and by doing so she she secured the throne for her own son Bharata (123.107,108). queens of The example of one of the king Sagara who gave poison to her co-wife is already referred to. King Jyamagha was so afraid of this wife saibya that even though she did not give him any child, he did not marry again, This may be the result of Salbya's fear that she would loose her control over her husband in case her co-wife won the love of her husband by presenting him with a child (15.13-20). A Rgvedic passage shows that women are very fickle The Mbh. at one place states that sexual by nature.202 enjoyment is the sole aim of woman's existence,203 ne The Ramayana states that women combine the fickleness of the lightning, the sharpness of the weapon and the swiftness of the eagle (II.13.6-7). The Brahma Purana also states that no one is able to stop a woman when she takes a wrong path (100.12) and that womon are fickle by nature and it is in their nature to desire men.204 The Brahma Purana also states in similar words the idea expressed in the Rgvedic passage cited above.205 Again, the Brahma Purana mentions that the quarrels of women are so intrerate that it would be known 202 Na Vai strainani Sakhyani santi salavrkanam hrdayanyeta 1 X.95.15. 203 Asambhogo Jara strinam | Mbh. IV.39.78 (B). 204 Strihamesa svabhavo vai punskama yosito yatah | svaphavadapala Brahmanyositah sakala api 205 101.14,15. Na vai strainani Janise hrdayani mahamate | Salavrkanam yadrmsi tasmattvan bhupa ma sucah " (151.12).

391 206 by women alone. It is also stated that the nature of women is so complex that it could be thoroughly known by women alone.207 Moreover, it is a general characteristic of the nature of women that their sexual affairs be done in 208 privacy. At one place, the Brahma Purana decries. the women to and a great extent and says that they cheat/infatuate others and are illusory like the dreams. They never give happiness 32309" It is interesting to note that this passage and the one quoted in f.n. 205 refer to Pururava-Urvasi episode, the same as the rgvedic one. The deterioration of their position and the blackening of their character and nature were the outcome of the rise of the renunciation school whose end in view was to dissuade men from marriage and family life. Varahamihira 210 boldly tried to attack this tendency. 206 Strinam vivadam ta eua striyo Jananti nebare (137.26) 207 Strinam szabhavam Jananti striya eva suradhipa)(129.51) 208 Strinamesa svabhavosti ratam gopayitam bhavet (108.27). Vidya cancalacittaanam kva sthairyam nanu yositam || ko nama loke Rajendra Kaminibhirma vancitah 1 Vancakatvam Nrsamsatvam cancalatvan kusilata " iti svabhavikan yasam tah katham sukhahetavah kalena konihatah ko'rthi Gauravamagatah || 209 210 Striya na bhramitah ko va yosidbhih ko na khanditah Svapnamayopama rajanmadaviplutacetasah " Sukhaya yositah kasya jnatvaitadvijvaro bhaval (151.13-16) Altekar A.S., Op.Cit., PP. 386 ff.; Kane P.V., Op.Cit., P. 579, Brhatsamhita, Ch. 74.