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s in Mahabharata
approach me for progeny."-265 The tale cited by her imbibes the upasíveśava ceremony, in which, originally, the male was slowly strangled while he impregnated the chief queen.266 Does Kuntī wish to convey that even as he would die, Päņdu himself should impregnate the queen in order to obtain progeny ? that she would stick fast to her vow of chastity even at the cost of her husband's life? Should not her overjustificatory attitude be understood as an attempt to cover up (may be, unconsciously) her pre-marriage motherhood of Karna ? Does the author of this portion realise what a damage he is doing to the character of this mother of the epic-herces ?
Though śvetaketu, the son of Uddalaka, is a well-known figure of the later Upanisadic times, there is no reference to him as a social reformer in any of the Vedic works. The Kamasutra of Vātsyāyana, however, refers to him as one who abridged the original science of love enunciated by Nandin into 500 Chapters. He is also referred to there as being responsible for prohibitting wine and extra-marital sex for the brahmins so that they can protect their wives in a better way.267 The epic-tale of Śvetaketu laying down the rules of fidelity of the married couple to each other seems to be an extension of the rules for brāhmins ascribed to him in the Kāmasutras. The excepetion of Niyoga to be adopted in the cases of childlessness is also appended to the genral 'exposition', which makes the tale relevant in the context,
The stories of the births of sage Krna (Adhy. 120) and of sage Droņa (Adhy. 121) have already been dealt with in the beginning of this section. To Drona, Ašvatthāman was born in Gautami, As soon as he was born, he cried loudly. Having beard his cry, the internal spirit said : Because his strength like that of a horse has gone into all directions with his cry, this boy will be named Asvatthāman (Aśva+ sthāman, 'Having the strength of a horse'). It may be noted, that though a case of etymologische legende, this is not an example of the orphan-motif-story. One more example against Dr. Hara's theory. The final portion of Adhy. 121 relates the incident of Drona's pupilship under sage Paraśurāma.268 The tale of Ekalavya also bas been referred to. 369 After the education of the Pāndavas and their escape from the
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Adip. 112.4. apatyāya ca mām gaccha tvam eva kuru-nandana || also see the blokas preceding and following. Cf. Dr. B. H. kapadia's article ; "After this, the Mahişi, the first queen of the king was caused to lie down by the side of the dead horse so that she can insert in her organ the penis of the horse. She should have cohabitation with it.” (p.15) "The Mahişi should lie (sic) by the side of the dead man and under a cloth should carry on cohabitation." (p.16) “While or shortly after his sacrificial death he was made to cohabit with the first queen of the king. As he was throttled, his penis would be made to get erected, there will be discharge of semen. Through this type of sacerdotal procreation the queen can be really pregnant, the god king can have a corresponding offspring." (p. 17) JUB, Vol. XXX, part 2. cf. Vats yāyana Kāma-Sutras I.1.9, and V. vi. 48. See above pp. 68-69. See above pp. 115 ff.
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