kaccit tvaá¹ nÄgamo 'gamyÄá¹
gamyÄá¹ vÄsat-ká¹tÄá¹ striyam
parÄjito vÄtha bhavÄn
nottamair nÄsamaiá¸¥ pathi
kaccit - whether; tvam - yourself; na - not; agamaá¸¥ - did contact; agamyÄm - impeachable; gamyÄm - acceptable; vÄ - either; asat-ká¹tÄm - improperly treated; striyam - a woman; parÄjitaá¸¥ - defeated by; vÄ - either; atha - after all; bhavÄn - your good self; na - nor; uttamaiá¸¥ - by superior power; na - not; asamaiá¸¥ - by equals; pathi - on the road.
It appears from this verse that during the time of the PÄá¹á¸avas free contact between man and woman was allowed in certain conditions only. The higher-caste men, namely the brÄhmaá¹as and ká¹£atriyas, could accept a woman of the vaiÅya or the ÅÅ«dra community, but a man from the lower castes could not contact a woman of the higher caste. Even a ká¹£atriya could not contact a woman of the brÄhmaá¹a caste. The wife of a brÄhmaá¹a is considered one of the seven mothers (namely oneâs own mother, the wife of the spiritual master or teacher, the wife of a brÄhmaá¹a, the wife of a king, the cow, the nurse and the earth). Such contact between man and woman was known as uttama and adhama. Contact of a brÄhmaá¹a with a ká¹£atriya woman is uttama, but the contact of a ká¹£atriya with a brÄhmaá¹a woman is adhama and therefore condemned. A woman approaching a man for contact should never be refused, but at the same time the discretion as above mentioned may also be considered. BhÄ«ma was approached by Hiá¸imbÄ« from a community lower than the ÅÅ«dras, and YayÄti refused to marry the daughter of ÅukrÄcÄrya because of ÅukrÄcÄryaâs being a brÄhmaá¹a. VyÄsadeva, a brÄhmaá¹a, was called to beget PÄá¹á¸u and Dhá¹tarÄá¹£á¹ra. SatyavatÄ« belonged to a family of fishermen, but ParÄÅara, a great brÄhmaá¹a, begot in her VyÄsadeva. So there are so many examples of contacts with woman, but in all cases the contacts were not abominable nor were the results of such contacts bad. Contact between man and woman is natural, but that also must be carried out under regulative principles so that social consecration may not be disturbed or unwanted worthless population be increased for the unrest of the world.
It is abominable for a ká¹£atriya to be defeated by one who is inferior in strength or equal in strength. If one is defeated at all, he should be defeated by some superior power. Arjuna was defeated by BhÄ«á¹£madeva, and Lord Ká¹á¹£á¹a saved him from the danger. This was not an insult for Arjuna because BhÄ«á¹£madeva was far superior to Arjuna in all ways, namely age, respect and strength. But Kará¹a was equal to Arjuna, and therefore Arjuna was in crisis when fighting with Kará¹a. It was felt by Arjuna, and therefore Kará¹a was killed even by crooked means. Such are the engagements of the ká¹£atriyas, and MahÄrÄja Yudhiá¹£á¹hira inquired from his brother whether anything undesirable happened on the way home from DvÄrakÄ.