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( 176 ) context indicates that a Kumāri referred to in Aśvamedha ceremonial had already been enjoying sexual intercourse with Promiscuous Sex. man, one or more than one. Vāvātā has not
Relationship at all been referred to in ßgveda. MonierWilliams gives the word the meaning beloved, dearl. She appears to be a woman endeared by all; an over-sexed woman. Parivěktā is an avoided or despised womans. This word has been only once used in this sense in Ķgveda.83 Word Mahisi is of greatest significance in this context. It means a woman of high rank34. It has been used thrice in Ķgveda. In two contexts, the word has been given the meaning of 'mighty' and 'vast' by Wilson on the authority of Sāyaṇa35. In the third context, it has been translated as 'queen'. In this Ķc, word 'Vadhu' appears in the sense of Indra's wife who is devoted to her lord and attends him when he brings his aocompanying Mahişi. Indra had only one queen the Indrāni and the Vrsakapi hymn narrates the jealousy of Indrāni who had always been a tormented wife due to the voluptuous nature of Indra. This Mahişi is not the chief queen of Indra, the Indrāni, but appears to be a most beautiful public damsel with whom Indra might have been enjoying love affairs. Word Mahişi means most beautiful, most attractive, most gallant and mighty. She was the chief lady of the Gaņa.
These four kinds of women appear to be the four categories of womanhood in the Gaņa. If they are given the meaning of queens of the king; the meanings of these words appear strange in the context. It is obnoxious for a king to have a wife known as Kumāri ; or to have a queen publicly famous for her over-sexuality or a despised queen. It appears that four of the many queens of a Horse-Sacrificing king were given these ritualistic epithets for that very purpose. It appears unnatural for a king to subject his dear queens,
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