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[Full title: Ancient Indian Social Life: Excerpts from 碍腻尘补艣腻蝉迟谤补 (3): Identity of Woman]

Discussions regarding the identity of women in society and in the places like family, kitchen, bedroom and even in sexual intercourses is an important subject even today. 碍腻尘补蝉奴迟谤补, the ancient Indian text on sexuality also views women through various angles. But as a whole, according to 碍腻尘补蝉奴迟谤补 femininity is a marketing commodity and the author opines that a woman should stand herself in a street as like a product for sale. The 蝉奴迟谤补 鈥�辫补峁噛补蝉补诲丑补谤尘补迟惫腻迟鈥� in 碍腻尘补蝉奴迟谤补 is self-explanatory in this occasion. 碍腻尘补蝉奴迟谤补 scenario evaluates female as a multi-functional physical device made for producing children and for satisfying sexual thirst of men temporarily.

鈥�笔补峁噛补蝉补诲丑补谤尘补迟惫腻迟鈥� is the term which has been used twice in 碍腻尘补蝉奴迟谤补, firstly in the third book called 碍补苍测腻samprayukta. When the girl is of an age to be married, her parents dress her in beautiful clothes. In the evening, with her friends, she amuses herself with adornments. She must be superbly dressed for the marriage rite and the rejoicing, since an object that is not carefully decorated does not attract buyers^[1]. Then the 蝉奴迟谤补 is used in 痴补颈艣颈办补 (it will be cited in the coming title about courtesan). The conceptual image of ideal wife in Indian tradition-诲丑补谤尘补辫补迟苍墨-does not allow 痴腻迟蝉测腻测补苍补 to expose his trade mind. So, in the book 叠丑腻谤测腻dhik膩rika, 痴腻迟蝉测腻测补苍补 introduces women as an ideal icon in the family. But through some other ways he silently made use of the idiom 鈥�辫补峁噛补蝉补诲丑补谤尘补迟惫腻迟鈥� incorporating with the concept patn墨dharma.

An alternate phase of the official male voice of Indian literature can be witnessed in the 碍腻尘补蝉奴迟谤补 of V膩tsyayana too. The liberal humanitarian outlook put forward by the author of this work shows the hidden exposition of rigid and limited mindset of the universal masculinity. 痴腻迟蝉测腻测补苍补 repeatedly announces that men should be concerned about the pleasure of women and only the equilibrium pleasure status of both of them is praised^[2]. Such proclamations on equality aim only to the agenda that the despotic sexual thirst of men. Psychologically sex is the feeling, which is born in the mind and from where it spreads over to the entire body. So, both mental and physical requirements of both men and women are definitely needed to fulfil this task. But in a wider vision, it is clear that 碍腻尘补蝉奴迟谤补 forwards the rules and directions for a mental rape towards femininity other than the delightful and graceful enjoyment of pleasure.

痴腻迟蝉测腻测补苍补 classifies women mainly three broad categories with own sub-divisions namely virgin, wife and prostitute respectively^[3]. These three kinds of women are the sexual objects of men in its fundamental aim of classification. The 碍腻尘补蝉奴迟谤补 society wants the women to be educated and trained in the science of sex before they are getting married. The women in the 碍腻尘补蝉奴迟谤补 are not only less idealized than the men, but more differentiated. On the above-mentioned three female categories, 碍腻尘补蝉奴迟谤补 concentrates upon the ideal wife (诲丑补谤尘补辫补迟苍墨) and the courtesan (驳补峁噄办腻) respectively.

Footnotes and references:

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[1]:

tasm膩tprad膩nasamaye kany膩mud膩rave峁Ｄ佱箖 sthapayeyu岣� | 补辫补谤腻丑苍颈办补峁� ca 苍颈迟测补峁� pras膩dhit膩y膩岣� sakh墨bhi岣� saha 办谤墨岣嵞� | yaj帽aviv膩h膩di峁�u janasa峁僤r膩ve峁�u pr膩yatnika峁� dar艣anam | tathotsave峁�u ca | 辫补峁噛补蝉补诲丑补谤尘补迟惫腻迟 | (k膩ma蝉奴迟谤补, 3. 1. 14)

[2]:

parasparasukh膩sv膩d膩 办谤墨岣嵞� yatra prayujyate | vi艣e峁�ayant墨 c膩nyonya峁� 蝉补尘产补苍诲丑补岣� sa vidh墨yate | (k膩ma蝉奴迟谤补, 3. 1. 23)

[3]:

碍补苍测腻, 叠丑腻谤测腻 and 痴别艣测腻.