He gives to a woman a life of protection and security from a higher
philosophical justification as he thinks that not only the sorrow and happiness of two
families depend on their being good and virtuous but as a, woman is to continue the race
and hence is the guardian of the race. He indirectly draws our attention to the
responsible and important place of a wife in a home.
Women roust particularly be guarded against evil in clinations, however
trifling they may appear; for, if they are not guarded, they will bring sorrow on two
families. 55 The next two verses, too, 56 declare the same, more emphatically.
In the same context there is a verse that contradicts the above.
Women, confined in the house, under trust worthy and obedient servants, are not well
guarded but those who, have there own accord, keep guard over them selves, are well
This evidently contradicts the previous assertion, but we know that the
former is the older view; for it is found in the earlier lawgivers, as Baudhayana and
Vasishtha; the latter is the later. Kautilya, in his Artha Sastra, speaking of duty
towards the harem, describes women of the harem as being guarded by eighty men
and fifty women under the guise of fathers and mothers, and aged persons; and in the
same context gives the reason for such a close guard.
He says, for hidden in the queen schamber , his
own brother slew King Bhadrasena; hiding himself under the bed of his mother, a son killed
King Karusa; mixing fried rice with poison, as though with honey, his own queen poisoned
Kasiraja; with an anklet painted with poison his own queen killed Vairantya; with a gem of
her girdle bedaubed with poison his own queen killed Sauvira; with a looking-glass painted
with poison his own queen killed Jalutha; and with a weapon bidden under her tuft of hair
his own queen slew Viduratha. 58