Latest / The Kama Sutra / The Kama Sutra

Transcript

The Kama Sutra · The Kama Sutra

• 0:00
  The Kima Sutra of Vitziyayana, translated from the Sanskrit in seven parts, with
• 0:06
  preface, introduction and concluding remarks by Vitsiyayana, translated by Richard Burton, Bagavan
• 0:15
  Lau, Indrajit and Shivarim Parashuram Bide note to the listener, as I am
• 0:23
  a native English speaker, I am going to attempt to pronounce the Indian names
• 0:27
  sprinkled throughout this text in a manner consistent with the normal English pronunciations of such
• 0:33
  combinations of letters. To people who actually know how such Indian names ought to
• 0:38
  be pronounced, I am sure I am going to wound their sensibilities, and
• 0:42
  so I offer my apologies in advance introduction. It may be interesting to some
• 0:50
  persons to learn how it came about that Vitsiyayana was first brought to light and
• 0:54
  translated into the English language. It happened thus, while translating with the pundits
• 1:00
  the Anunga Runga or the stage of love, reference was frequently found to be
• 1:06
  made to one Vetsya. The sage Vatsia was of this opinion or of that
• 1:11
  opinion. The sage Vitzia said this, and so on naturally, questions were
• 1:17
  asked who the sage was, and the pundits replied that Veatsia was the author
• 1:21
  of the standard work on love in Sanskrit literature, that no Sanskrit library was
• 1:26
  complete without his work, and that it was most difficult now to obtain in
• 1:30
  its entire state. The copy of the manuscript obtained in Bombay was defective,
• 1:36
  and so the pundits wrote to Banaris, Calcutta and Jaipur for copies of the
• 1:41
  manuscript from Sanskrit libraries in those places. Copies having been obtained, they were
• 1:47
  then compared with each other, and with the aid of a commentary called Jaya
• 1:51
  Mangla, a revised copy of the entire manuscript was prepared, and from this
• 1:57
  copy the English translation was made. The following is the certificate of the chief
• 2:01
  pundit. The accompanying manuscript is corrected by me. After comparing four different copies
• 2:07
  of the work. I had the assistance of a commentary called Jayamangla for correcting
• 2:14
  the portion in the first five parts, but found great difficulty in correcting the
• 2:17
  remaining portion, because, with the exception of one copy thereof which was tolerably
• 2:23
  correct, all the other copies I had were far too incorrect. However,
• 2:28
  I took that portion as correct, in which the majority of the copies agreed
• 2:31
  with each other. The Aphorisms on Love by vets Yayana contains about one thousand,
• 2:39
  two hundred and fifty slokas or verses, and are divided into parts,
• 2:46
  parts into chapters, and chapters into paragraphs. The whole consists of seven parts,
• 2:52
  thirty six chapters, and sixty four paragraphs. Hardly anything is known about
• 2:57
  the author. His real name is supposed to be Malanaga or Mruyana, Vitsiyayano
• 3:04
  being his family name. At the close of the work, this is what
• 3:07
  he writes about himself. Quote. After reading and considering the works of Babhavra
• 3:14
  and other ancient authors, and thinking over the meaning of the rules given by
• 3:17
  them, this treatise was composed according to the precepts of the Holy Writ for
• 3:23
  the benefit of the World by Vetsyayana, while leading the life of a religious
• 3:29
  student at Banaris and wholly engaged in the contemplation of the deity. This work
• 3:34
  is not to be used merely as an instrument for satisfying our desires. A
• 3:38
  person acquainted with the true principles of this science, who preserves is dharma virtue
• 3:45
  or religious merit, his artha worldly wealth, and is khema pleasure or sensual
• 3:52
  gratification, and who has regard to the customs of the people, is sure
• 3:57
  to obtain the mastery over his senses. In short, an intelligent and knowing
• 4:01
  person attending to dharma and artha and also to keema, without becoming the slave
• 4:08
  of his passions, will obtain success in everything that he may do. It
• 4:15
  is impossible to fix the exact date either of the life of Vitsiyayana or of
• 4:18
  his work. It is supposed that he must have lived between the first and
• 4:23
  the sixth centuries of the Christian era. On the following grounds. He mentions
• 4:28
  that Satkarni Sritvahan, a king of Kuntal, killed malay Ivati, his wife,
• 4:33
  with an instrument called katari by striking her in the passion of love,
• 4:39
  and Vetsia quotes this case to warn people of the danger arising from some old
• 4:44
  customs of striking women when under the influence of this passion. Now, this
• 4:48
  king of Kuntal is believed to have lived and reigned during the first century AC
• 4:54
  and consequently Vitsiya must have lived after him. On the other hand, via
• 4:59
  Hami Hira, in the eighteenth chapter of his Brihat Sanhita, treats of the
• 5:04
  science of love and appears to have borrowed largely from Vitsiyayana on the subject.
• 5:10
  Now, via Hamihira is said to have lived during the sixth century a d
• 5:15
  and as Vitsiya must have written his works previously. Therefore, not earlier than
• 5:19
  the first century AC and not later than the sixth century AD must be considered
• 5:26
  as the approximate date of his existence. On the text of the aphorisms on
• 5:31
  love by Vitsiyayana, only two commentaries have been found, one called Jayamgla or
• 5:40
  Sutra Bashya and the other Sutra Vriti. The date of the Jayamangla is fixed
• 5:46
  between the tenth and thirteenth centuries AD, because while treating of the sixty four
• 5:50
  arts, an example is taken from the Kavya Prakashiya, which was written about
• 5:56
  the tenth century AD. Again, the copy of the commentary very procured was
• 6:00
  evidently a transcript of a manuscript which once had a place in the library of
• 6:05
  a chow Lukyan king named Visha Ladeva. A fact elicited from the following sentence
• 6:12
  at the end of it. Quote. Here ends the part relating to the
• 6:15
  art of Love and the commentary on the Vetsiayana Kimasutra, a copy from the
• 6:21
  library of the King of Kings, vishan Ladeva, who was a powerful hero,
• 6:27
  as it were, a second Arjuna and head jewel of the chow Ulukya
• 6:31
  family. End quote. Now it is well known that this king ruled in
• 6:36
  Guzarat from twelve forty four to twelve sixty two a d. And founded a
• 6:42
  city called visual Nagur. The date therefore of the commentary is taken to be
• 6:46
  not earlier than the tenth and not later than the thirteenth century. The author
• 6:51
  of it is supposed to be one Yashu Dhara, the name given him by
• 6:56
  his preceptor being Indrapada. He seems to have written it during the time of
• 7:01
  affliction caused by his separation from a clever and shrewd woman, at least that
• 7:08
  is what he himself says at the end of each chapter. It is presumed
• 7:12
  that he called his work after the name of his absent mistress, or the
• 7:15
  word may have some connection with the meaning of her name. This commentary was
• 7:20
  most useful in explaining the true meaning of Vitsyayana, for the commentator appears to
• 7:27
  have had a considerable knowledge of the times of the older author and gives in
• 7:30
  some places very minute information. This cannot be said of the other commentary called
• 7:36
  Sutra Vriti, which was written about a d by Narsingh Shastri, a pupil
• 7:43
  of a Sarveshwar Shastri. The latter was a descendant of Bashskur, and so
• 7:47
  also was our author, for at the conclusion of every part he calls himself
• 7:53
  Bashkir Narsingh Shastra. He was induced to write the work by order of the
• 7:58
  learned rajah v Jalala while he was residing in Benares. But as to the
• 8:03
  merits of this commentary, it does not deserve much commendation. In many cases,
• 8:09
  the writer does not appear to have understood the meaning of the original author,
• 8:13
  and has changed the text in many places to fit in with his own
• 8:16
  explanations. A complete translation of the original work now follows. It has been
• 8:22
  prepared in complete accordance with the text of the manuscript, and is given without
• 8:26
  further comments as made from it. Part one the Vityayana Sutra introductory preface salutation
• 8:37
  to Dharma, Artha and Keema. In the beginning, the Lord of Beings
• 8:43
  created men and women, and in the form of commandments in one hundred thousand
• 8:48
  chapters, laid down rules for regulating their existence with regard to Dharma, Artha
• 8:54
  and Keema footnotes. Dharma is acquisition of religious merit and is fully described in
• 9:01
  chapter five, Volume three of Tallboys Wheeler's History of India and in the Edicts
• 9:07
  of Ahsoka. Artha is acquisition of wealth and property, etc. Keema is
• 9:16
  love, pleasure and sensual gratification. These three words are retained throughout in their
• 9:22
  original as technical terms. They may also be defined as virtue, wealth and
• 9:26
  pleasure, the three things repeatedly spoken of in the Laws of Manu and footnote.
• 9:35
  Some of these commandments, namely those which treated of Dharma, were separately
• 9:39
  written by Swayambu Manu, those that related to Arthur were compiled by Brushaspati,
• 9:48
  and those that referred to Kema were expounded by Nandi, the follower of Mahadeva
• 9:52
  in one thousand chapters. Now these Keema Sutra aphorisms on love written by by
• 10:00
  Nandi in one thousand chapters were reproduced by Shivadakatu, the son of Udfalaka,
• 10:07
  in an abbreviated form in five hundred chapters, and this work was again similarly
• 10:11
  reproduced in an abridged form in one hundred and fifty chapters by bab Ravya,
• 10:18
  an inhabitant of the Punchala south of Delhi country. These one hundred and fifty
• 10:24
  chapters were then put together under seven heads or parts named severally. First Sadharana
• 10:31
  general topics, Second Samprayo Gika embraces, et cetera. Third Kenya Samprayuktaka union
• 10:41
  of males and females. Fourth Bari Higkarika on one's own wife. Fifth Paradica
• 10:52
  on the wives of other people. Sixth Vayska on courtesans. Seventh Alpamshadika on
• 11:03
  the arts of seduction, tonic medicines, et cetera. The sixth part of
• 11:09
  this last work was separately expounded by Dataka at the request of the public women
• 11:13
  of Pataliputra, which is Patna, and in the same way Charayana explained the
• 11:20
  first part of it. The remaining parts, that is, the second,
• 11:24
  third, fourth, fifth, and seventh were each separately expounded by Suvarna Nabha,
• 11:30
  the second part go Takumuka, third part Gonardiya, fourth part Goni Kaputra,
• 11:39
  fifth part Kuchumara, seventh part respectively. Thus, the work, being
• 11:45
  written in parts by different authors was almost unobtainable, and as the parts which
• 11:50
  were expounded by Dataka and the others treated only of the particular branches of the
• 11:54
  subject to which each part related, and moreover, as the original work of
• 11:58
  bab Krava was difficult to be mastered on account of its length, Vitsiayana therefore
• 12:05
  composed his work in a small volume as an abstract of the whole of the
• 12:09
  works of the above named authors. Part one. Chapter one being the index
• 12:16
  two or contents of the work. Chapter two will be observations on the three
• 12:22
  worldly attainments of virtue, wealth and Love. Chapter three on the study of
• 12:28
  the sixty four arts. Chapter four on the arrangements of a house and household
• 12:33
  furniture, and about the daily life of a citizen, his companion's amusements,
• 12:37
  etc. Chapter five about classes of women fit and unfit for congress with the
• 12:45
  citizen, and of friends and messengers. Part two on sexual union. Chapter
• 12:52
  one will be kinds of union according to dimensions, force of desire and time.
• 12:58
  And on the different kinds of love. Chapter two of the embrace.
• 13:05
  Chapter three on kissing. Chapter four on pressing or marking with the nails.
• 13:11
  Chapter five on biting and the ways of love to be employed with regard to
• 13:16
  women of different countries. Chapter six on the various ways of lying down and
• 13:22
  the different kinds of congress. Chapter seven on the various ways of striking and
• 13:30
  of the sounds appropriate to them. Chapter eight about females acting the part of
• 13:35
  males. Chapter nine on holding the lingam in the mouth. Chapter ten,
• 13:43
  how to begin and how to end the congress, different kinds of congress,
• 13:48
  and love quarrels. Part three about the acquisition of a wife. Chapter one
• 13:56
  observations on betrothal and marriage. Chapter two about creating confidence in the girl.
• 14:03
  Chapter three courtship and the manifestations of the feelings by outward signs and deeds.
• 14:09
  Chapter four on things to be done only by the man and the acquisition of
• 14:15
  the girl. Thereby also what to be done by a girl to gain over
• 14:18
  a man and subject him to her. Chapter five on the different forms of
• 14:24
  marriage. Part four about a wife. Chapter one on the manner of living
• 14:33
  of a virtuous woman, and of her behavior during the absence of her husband.
• 14:37
  Chapter two on the conduct of the eldest wife towards the other wives of
• 14:43
  her husband, and of the younger wife towards the elder ones. Also on
• 14:48
  the conduct of a virgin widow remarried, of a wife disliked by her husband,
• 14:54
  of the women in the King's Harem, and of a husband who has
• 14:56
  more than one wife. Part five About the wives of other people. Chapter
• 15:03
  one on the characteristics of men and women and the reason why women reject the
• 15:09
  addresses of men, about men who have success with women, and about women
• 15:15
  who are easily gained over. Chapter two about making acquaintance with the woman and
• 15:20
  of the efforts to gain her over. Chapter three examination of the state of
• 15:26
  a woman's mind. Chapter four the business of a go between. Chapter five
• 15:35
  on the love of persons and authority with the wives of other people. Chapter
• 15:41
  six about the women of the royal Harem and of the keeping of one's own
• 15:45
  wife. Part six about courtesans. Chapter one on the characteristics of men and
• 15:52
  women and the reason why women reject the addresses of men, about men who
• 15:58
  have success with wine women, and about women who are easily gained over.
• 16:03
  Chapter two of a courtesan living with a man as his wife. Chapter three
• 16:11
  of the means of getting money, of the signs of a lover who is
• 16:15
  beginning to be weary, and of the way to get rid of him.
• 16:18
  Chapter four about a reunion with a former lover. Chapter five of different kinds
• 16:26
  of gain. Chapter six of gains and losses, attendant gains and losses and
• 16:33
  doubts. And lastly the different kinds of courtesans. Part seven on the means
• 16:40
  of attracting others to one's self. Chapter one on personal adornment, subjugating the
• 16:48
  hearts of others, and of tonic medicines. Chapter two of the means of
• 16:52
  exciting desire and of the ways of enlarging the lingam miscellaneous experiments and receipts.
• 17:00
  End of Part one. Chapter one, Part one. Chapter two on the
• 17:07
  acquisition of Dharma, Artha and Keema. Man the period of whose life is
• 17:14
  one hundred years should practice dharma, Artha and keema at different times and in
• 17:18
  such a manner that they may harmonize together and not clash in any way.
• 17:23
  He should acquire learning in his childhood. In his youth and middle age,
• 17:27
  he should attend to artha and keema, and in his old age he should
• 17:32
  perform dharma and thus seek to gain maksha i e. Release from further transmigration
• 17:40
  or on account of the uncertainty of life. He may practice them at times
• 17:44
  when they are enjoyed to be practiced, but one thing is to be noted.
• 17:48
  He should lead the life of a religious student until he finishes his education.
• 17:55
  Dharma is obedience to the command of the Shastra or holy writ of the
• 17:59
  Hindus to do certain things, such as the performance of sacrifices, which are
• 18:03
  not generally done because they do not belong to this world and produce no visible
• 18:08
  effect, and not to do other things, such as eating meat, which
• 18:12
  is often done because it belongs to this world and has visible effects. Dharmas
• 18:18
  should be learnt from the truty, holy writ and from those conversant with it.
• 18:25
  Arthur is the acquisition of arts, land, gold, cattle, wealth,
• 18:30
  equipages and friends. It is further the protection of what is acquired and
• 18:36
  the increase of what is protected. Arthur should be learnt from the king's officers
• 18:41
  and from merchants who may be versed in the ways of commerce. Keema is
• 18:47
  the enjoyment of appropriate objects by the five senses of hearing, feeling, seeing,
• 18:52
  tasting, and smelling, assisted by the mind together with the soul.
• 18:56
  The ingredient in this is a peculre fuliar contact between the organ of sense and
• 19:02
  its object, and the consciousness of pleasure which arises from that contact is called
• 19:07
  keema. Kema is to be learnt from the Kamasutra aphorisms on love, and
• 19:12
  from the practice of citizens. When all the three dharma, artha, and
• 19:18
  keema come together, the former is better than the one which follows it.
• 19:22
  That is, dharma is better than artha, and arthur is better than keema.
• 19:27
  But arthur should be always first practiced by the king, for the livelihood
• 19:32
  of men is to be obtained from it. Only Again, Kima being the
• 19:37
  occupation of public women, they should prefer it to the other two. And
• 19:41
  these are exceptions to the general rule. Objection one. Some learned men say
• 19:48
  that as dharma is connected with things not belonging to this world, it is
• 19:52
  appropriately treated of in a book, and so also is artha, because it
• 19:57
  is practiced only by the app application of proper means, and a knowledge of
• 20:02
  those means can only be obtained by study and from books. But Kima,
• 20:07
  being a thing which is practiced even by the brute creation, and which is
• 20:11
  to be found everywhere, does not want any work on the subject. Answer
• 20:18
  this is not so. Sexual intercourse, being a thing dependent on man and
• 20:22
  woman, requires the application of proper means by them, and those means are
• 20:27
  to be learnt from the Kima Shastra. The non application of proper means which
• 20:33
  we see in the brute creation is caused by their being unrestrained, and by
• 20:37
  the females among them only being fit for sexual intercourse at certain seasons and no
• 20:42
  more, and by their intercourse not being preceded by thought of any kind.
• 20:48
  Objection. Two, the Loka Yaktica say religious ordinances should not be observed,
• 20:56
  for they bear a future fruit. And at the same time it is also
• 21:00
  doubtful whether they will bear any fruit at all. What foolish person will give
• 21:04
  away that which is in his own hands into the hands of another. Moreover,
• 21:08
  it is better to have a pigeon today than a peacock tomorrow, And
• 21:12
  a copper coin, which we have the certainty of obtaining, is better than
• 21:17
  a gold coin, the possession of which is doubtful. Footnote. These were
• 21:22
  certainly materialists, who seem to think that a bird in the hand was worth
• 21:26
  two in the bush and a footnote answer, it is not so. First,
• 21:33
  Holy writ which ordains the practice of dharma, does not admit of a
• 21:38
  doubt. Second, sacrifices such as those made for the destruction of enemies or
• 21:45
  for the fall of rain, are seen to bear fruit. Third, the
• 21:48
  sun, moon, stars, planets, and other heavenly bodies appear to work
• 21:53
  intentionally for the good of the world. Fourth, the existence of this world
• 22:00
  world is affected by the observance of the rules respecting the four classes of men
• 22:04
  and their four stages of life. Footnote. Among the Hindus, the four
• 22:10
  classes of men are the Brahmins or priestly class, the Kushutra or warlike class,
• 22:17
  the Vaishia or agricultural and mercantile class, and the Shudra or menial class.
• 22:23
  The four stages of life are the life of a religious student, the
• 22:27
  life of a householder, the life of a hermit, and the life of
• 22:32
  a sunyasi or devote and a footnote. Fifth, we see that seed is
• 22:40
  thrown into the ground with the hope of future crops Vitsiyayana is therefore of opinion
• 22:45
  that the ordinances of religion must be obeyed. Objection three. Those who believe
• 22:52
  that Destiny is the prime mover of all things, say, we should not
• 22:56
  exert ourselves to acquire wealth, for sometimes it is not acquired although we strive
• 23:02
  to get it, while at other times it comes to us of itself without
• 23:07
  any exertion on our part. Everything is therefore in the power of Destiny,
• 23:11
  who is the lord of gain and loss, of success, and defeat of
• 23:15
  pleasure and pain. Thus we see that Bali was raised to the throne of
• 23:19
  Indra by Destiny, and was also put down by the same power, and
• 23:25
  it is Destiny only that can reinstate him. Footnote Bali was a demon who
• 23:32
  had conquered Indra and gained his throne, and was afterwards overcome by Vishnu at
• 23:37
  the time of his fifth incarnation. And a footnote answer, it is not
• 23:44
  right to say so, as the acquisition of every object presupposes at all events
• 23:49
  some exertion on the part of man. The application of proper means may be
• 23:53
  said to be the cause of gaining all our ends, and this application of
• 23:57
  proper means being thus necessary even where a thing is destined to happen, it
• 24:03
  follows that a person who does nothing will enjoy no happiness. Objection four.
• 24:10
  Those who are inclined to think that artha is the chief object to be obtained
• 24:15
  argue thus pleasures should not be sought for, because they are obstacles to the
• 24:19
  practice of dharma and artha, which are both superior to them, and are
• 24:25
  also disliked by meritorious persons. Pleasures also bring a man into distress and into
• 24:32
  contact with low persons. They cause him to commit unrighteous deeds and produce impurity
• 24:37
  in him. They make him regardless of the future and encourage carelessness and levity.
• 24:44
  And lastly, they cause him to be disbelieved by all, received by
• 24:48
  none, and despised by everybody, including himself. It is notorious moreover that
• 24:55
  many men who have given themselves up to pleasure alone have been ruined along with
• 24:59
  their f families and relations. Thus, King Dandiyakiya of the Boja dynasty carried
• 25:06
  off of Brahman's daughter with evil intent and was eventually ruined and lost his kingdom.
• 25:11
  Indra, too, having violated the chastity of Aphalia, was made to
• 25:17
  suffer for it footnote. Dandjyakya is said to have abducted from the forest the
• 25:22
  daughter of a Brahman named Bargava, and, being cursed by the Brahman,
• 25:26
  was buried with his kingdom under a shower of dust. The place was called
• 25:32
  after his name, the Dandakya forest, celebrated in the Ramayana, but now
• 25:37
  unknown. Alhaya was the wife of the sage Gautama. Indra caused her to
• 25:44
  believe that he was Gautama and thus enjoyed her. He was cursed by Gautama
• 25:48
  and subsequently afflicted with a thousand ulcers on his body and a footnote. In
• 25:56
  a like manner, the mighty Kichaka, who tried to seduces Draupadi, and
• 26:00
  Ravana, who attempted to gain over Sita were punished for their crimes. These
• 26:07
  and many others fell by reason of their pleasures footnote. Kichaka was the brother
• 26:12
  in law of King Virata, with whom the Pandavas had taken refuge for one
• 26:18
  year. Kichaka was killed by Bhima, who assumed the disguise of Draupadi.
• 26:25
  For this story, the Mahabarato should be referred to the story of Ravana is
• 26:30
  told in the Ramayana, which with the Mahabarata formed the two great epic poems
• 26:34
  of the Hindus. The latter was written by Vishya and the former by Valmiki
• 26:41
  and a footnote answer this objection cannot be sustained, for pleasures being as necessary
• 26:51
  for the existence and well being of the body, as food, are consequently
• 26:56
  equally required. They are Moreover, the results of arma and artha. Pleasures
• 27:02
  are therefore to be followed with moderation and caution. No one refrains from cooking
• 27:07
  food because there are beggars to ask for it, or from sowing sea because
• 27:11
  there are dear to destroy the corn when it is grown up. Thus,
• 27:15
  a man practicing dharma, Artha and Kaema enjoys happiness, both in this world
• 27:21
  and in the world to come. The good perform those actions in which there
• 27:25
  is no fear as to what is to result from them in the next world,
• 27:29
  and in which there is no danger to their welfare. Any action which
• 27:33
  conduces to the practice of dharma, Artha, and chema together, or of
• 27:37
  any two or even one of them, should be performed. But an action
• 27:42
  which conduces to the practice of one of them at the expense of the remaining
• 27:47
  two should not be performed. End of Part one, Chapter two, Part
• 27:53
  one, Chapter three on the arts and sciences to be studied, Men should
• 28:00
  study the Kimasutra and the arts and sciences subordinate there too, in addition to
• 28:07
  the study of the arts and sciences contained in Dharma and Artha. Even young
• 28:11
  maids should study this Kimasutra along with its arts and sciences, before marriage,
• 28:17
  and after it they should continue to do so with the consent of their husbands.
• 28:21
  Here some learned men object and say that females, not being allowed to
• 28:26
  study any science, should not study the Kimasutra. But Vetsyayana is of opinion
• 28:32
  that this objection does not hold good, for women already know the practice of
• 28:36
  Kamasutra, and that practice is derived from the Kima Shastra or the science of
• 28:41
  Chema itself. Moreover, it is not only in this but in many other
• 28:45
  cases, that though the practice of a science is known to all, only
• 28:51
  a few persons are acquainted with the rules and laws in which the science is
• 28:55
  based. Thus, the yadnikas or sacrificers, though ignorant of grammar, make
• 29:02
  use of appropriate words when addressing the different deities, and do not know how
• 29:06
  these words are framed. Again, persons do the duties required of them on
• 29:11
  auspicious days which are fixed by astrology, though they are not acquainted with the
• 29:15
  science of astrology. In a like manner, riders of horses and elephants train
• 29:22
  these animals without knowing the science of training animals, but from practice only.
• 29:26
  And similarly, the people of the most distant provinces obey the laws of the
• 29:32
  kingdom from practice, because there is a king over them, and without further
• 29:36
  reason footnote. The author wishes to prove that a great many things are done
• 29:42
  by people from practice and custom, without their being acquainted with the reason of
• 29:48
  things or the laws in which they are based, and this is perfectly true
• 29:52
  end footnote. And from experience we find that some women, such as daughters
• 29:57
  of princes and their me ministers and public women, are actually versed in the
• 30:03
  Kima Shastra. A female therefore, should learn the Kima Shastra, or at
• 30:07
  least a part of it, by studying its practice from some confidential friend.
• 30:12
  She should study alone in private the sixty four practices that form a part of
• 30:18
  the Kima Shastra. Her teacher should be one of the following persons, that
• 30:22
  is, the daughter of a nurse, brought up with her and already married.
• 30:26
  Footnote. The proviso of being married applies to all the teachers and footnote.
• 30:33
  Or a female friend who can be trusted in everything, or the sister
• 30:37
  of her mother, that is her aunt, or an old female servant,
• 30:42
  or a female beggar who may have formerly lived in the family, or her
• 30:48
  own sister, who can always be trusted. The following are the arts to
• 30:52
  be studied together with the Kimasutra. One singing, two playing on musical instruments,
• 31:00
  three dancing four union of dancing, singing and playing instrumental music. Five
• 31:08
  writing and drawing. Six tattooing. Seven arraying and adorning an idol with rice
• 31:17
  and flowers. Eight Spreading and arraying beds or couches of flowers or flowers upon
• 31:22
  the ground. Nine coloring the teeth, garments, hair, nails, and
• 31:29
  bodies. That is, staining, dyeing, coloring and painting the same.
• 31:34
  Ten fixing stained glass into a floor. Eleven the art of making beds and
• 31:41
  spreading out carpets and cushions for reclining. Twelve playing on musical glasses filled with
• 31:48
  water thirteen storing and accumulating water in aqueducts, cisterns and reservoirs. Fourteen Picture
• 31:59
  making, trimming and decorating fifteen, Stringing of rosaries, necklaces, garlands and
• 32:06
  wreaths. Sixteen binding of turbans and chaplets, and making crests and top knots
• 32:13
  of flowers seventeen scenic representations, stage playing eighteen, Art of making ear ornaments
• 32:23
  nineteen, Art of preparing perfumes and odours twenty Proper disposition of jewels and decorations
• 32:32
  and a doorment in dress twenty one. Magic sorcery twenty two Quickness of hand
• 32:42
  or manual skill twenty three Culinary art that is cooking and cookery twenty four Making
• 32:51
  lemonades, sherbets, accidulated drinks and spirituous extracts with proper flavor and color.
• 33:00
  Tailor's work and sewing twenty six Making parrots, flowers, tufts, tassels,
• 33:07
  bunches, bosses, knobs, etc. Out of yarn or thread twenty seven.
• 33:15
  Solution of riddles, enigmas, covert speeches, verbal puzzles and enigmatical questions
• 33:22
  twenty eight a game which consisted in repeating verses and as one person finished,
• 33:28
  another person had to commence it once, repeating another verse beginning with the same
• 33:32
  letter with which the last speaker's verse ended. Whoever failed to repeat was considered
• 33:37
  to have lost and to be subject to pay a forefoot or stake of some
• 33:42
  kind. Twenty nine. The art of mimicry or imitation thirty Reading, including
• 33:50
  chanting and intoning thirty one Study of sentences difficult to pronounce. It is played
• 33:58
  as a game, chiefly by women in chils children, and consists of a
• 34:00
  difficult sentence being given, and when repeated quickly, the words are often transposed
• 34:06
  or badly pronounced. Thirty two. Practice with sword, single stick, quarter
• 34:13
  staff, and bow and arrow thirty three Drawing inferences, reasoning or inferring thirty
• 34:22
  four carpentry or the work of a carpenter thirty five Architecture or the art of
• 34:30
  building thirty six. Knowledge about gold and silver, coins, and jewels and
• 34:36
  gems thirty seven, Chemistry and mineralogy thirty eight Coloring jewels, gems and beads
• 34:46
  thirty nine, Knowledge of mines and quarries forty Gardening, knowledge of treating the
• 34:54
  diseases of trees and plants, of nourishing them and determining their age forty one.
• 35:02
  Art of cockfighting, quail fighting, and ram fighting forty two. Art
• 35:09
  of teaching parrots and starlings to speak forty three. Art of applying perfumed ointments
• 35:16
  to the body, and of dressing the hair with ungwins and perfumes and braiding
• 35:21
  it forty four. The art of understanding writing in cipher and the writing of
• 35:27
  words in a peculiar way forty five. The art of speaking by changing the
• 35:34
  forms of words. It is of various kinds. Some speak by changing the
• 35:38
  beginning and end of words, others by adding unnecessary letters between every syllable of
• 35:44
  a word, and so on. Forty six. Knowledge of language and the
• 35:50
  vernacular dialects forty seven. Art of making flower carriages forty eight art of framing
• 35:59
  mystical diagrams, of addressing spells and charms, and binding armlets forty nine.
• 36:07
  Mental exercises, such as completing stanzas or verses on receiving a part of them,
• 36:13
  or supplying one, two or three lines when the remaining lines are given
• 36:17
  indiscriminately from different verses, so as to make the whole and entire verse with
• 36:22
  regard to its meaning, or arranging the words of a verse written irregularly by
• 36:28
  separating the vowel from the consonants or leaving them out altogether, or putting into
• 36:34
  verse or prose sentences represented by signs or symbols. There are many other such
• 36:38
  exercises. Fifty composing poems fifty one knowledge of dictionaries and vocabularies. Fifty two.
• 36:52
  Knowledge of ways of changing and disguising the appearance of persons. Fifty three
• 36:59
  knowledge of the art of changing the appearance of things, such as making cotton
• 37:02
  to appear as silk coarse, and common things to appear as fine and good.
• 37:09
  Fifty four. Various ways of gambling fifty five. Art of obtaining possession
• 37:15
  of the property of others by means of muntras or incantations. Fifty six.
• 37:22
  Skill in youthful sports. Fifty seven Knowledge of the rules of society and of
• 37:30
  how to pay respects and compliments to others. Fifty eight. Knowledge of the
• 37:36
  art of war, of arms, of armies, etc. Fifty nine knowledge
• 37:42
  of gymnastics sixty art of knowing the character of a man from his features sixty
• 37:50
  one knowledge of scanning or constructing verses sixty two arithmetical recreations sixty three, making
• 38:00
  artificial flowers sixty four, making figures and images in clay. A public woman
• 38:09
  endowed with a good disposition, beauty, and other winning qualities, and also
• 38:15
  versed in the above arts, obtains the name of a ganika or public woman
• 38:20
  of high quality, and receives a seat of honor in an assemblage of men.
• 38:24
  She is moreover always respected by the king and praised by learned men,
• 38:30
  and her favor being sought for by all, she becomes an object of universal
• 38:35
  regard. The daughter of a king, too, as well as the daughter
• 38:38
  of a minister. Being learned in the above arts, can make their husbands
• 38:44
  favorable to them, even though these may have thousands of other wives besides themselves.
• 38:50
  And in the same manner, if a wife becomes separated from her husband
• 38:53
  and falls into distress, she can support herself easily even in a foreign country,
• 39:00
  by means of her knowledge of these arts. Even the bare knowledge of
• 39:02
  them gives attractiveness to a woman, though the practice of them may be only
• 39:07
  possible or otherwise, according to the circumstances of each case. A man who
• 39:14
  is versed in these arts, who is loquacious and acquainted with the arts of
• 39:17
  gallantry, gains very soon the hearts of women, even though he is only
• 39:22
  acquainted with them for a short time. Chapter four, The Life of a
• 39:29
  citizen footnote. This term would appear to apply generally to an inhabitant of Hindustan.
• 39:36
  It is not meant only for a dweller in a city like the Latin
• 39:39
  urbanus, as opposed to Rusticus and a footnote. Having thus acquired learning,
• 39:46
  a man with the wealth that he may have gained by gift, conquests,
• 39:51
  purchase, deposit, or inheritance from his ancestors should become a householder and pass
• 39:58
  the life of a citizen footnote. Gift is peculiar to a Brahmin conquest to
• 40:04
  a kshatra, while purchased deposit and other means of acquiring wealth belongs to the
• 40:09
  Vaishia and a footnote. He should take a house in a city or large
• 40:15
  village, or in the vicinity of good men, or in a place which
• 40:19
  is the resort of many persons. This abode should be situated near some water
• 40:23
  and divided into different compartments for different purposes. It should be surrounded by a
• 40:29
  garden and also contain two rooms. An outer and an inner one. The
• 40:35
  inner room should be occupied by the females, while the outer room, balmy
• 40:38
  with rich perfumes, should contain a bed soft agreeable to the site, covered
• 40:44
  with a clean white cloth low in the middle part, having garlands and bunches
• 40:49
  of flowers upon it, and a canopy above it, and two pillows,
• 40:52
  one at the top and another at the bottom. Footnote They should be natural
• 41:00
  garden flowers and a footnote. There should be also a sort of couch besides
• 41:05
  and at the head of this, a sort of stool, on which should
• 41:07
  be placed the fragrant ointments for the night, as well as flowers, pots
• 41:13
  containing colirium and other fragrant substances, things used for perfuming the mouth, and
• 41:19
  the bark of the common citron tree. Near the couch. On the ground
• 41:22
  there should be a pot for spitting, a box containing ornaments, and also
• 41:28
  a lute hanging from a peg made of the tooth of an elephant, a
• 41:31
  board for drawing, a pot containing perfume, some books, and some garlands
• 41:37
  of the yellow amaranth flowers. Not far from the couch, and on the
• 41:42
  ground there should be a round seat, a toy cart, and a board
• 41:45
  for playing with dice. Outside the outer room, there should be cages of
• 41:51
  birds and a separate place for spinning, carving, and such like diversions footnote
• 41:58
  birds such as quails, partridges, parrots, starlings, et cetera, and
• 42:02
  a footnote. In the garden there should be a whirling swing and a common
• 42:07
  swing, as also a bower of creepers covered with flowers, in which a
• 42:13
  raised parterre should be made for sitting. Now the householder, having got up
• 42:17
  in the morning and performed his necessary duties footnote the calls of nature always performed
• 42:23
  by the Hindus the first thing in the morning and a footnote, should wash
• 42:29
  his teeth, apply a limited quantity of ointments and perfumes to his body,
• 42:35
  Put some ornaments on his person, and collierrium on his eyelids and below his
• 42:38
  eyes. Color his lips with a lactaka footnote, a color made from lac
• 42:46
  and a footnote, and look at himself in the glass. Having then eaten
• 42:52
  betel leaves and with other things that give fragrance to the mouth, he should
• 42:55
  perform his usual business. He should bathe daily, anoint his body with oil
• 43:00
  every other day, apply a lathering substance to his body every three days footnote.
• 43:07
  This would act instead of soap, which was not introduced until the rule
• 43:10
  of the Mohammedans and a footnote. Get his head, including face shaved every
• 43:19
  four days, and the other parts of his body every five or ten days.
• 43:22
  Footnote ten days are allowed when the hair is taken out with a pair
• 43:28
  of pincers and a footnote. All these things should be done without fail and
• 43:34
  the sweat of the armpits should also be removed. Meals should be taken in
• 43:38
  the forenoon, in the afternoon and again at night. According to Charayana.
• 43:44
  After breakfasts, parrots and other birds should be taught to speak, and the
• 43:49
  fighting of cocks, quails and rams should follow. A limited time should be
• 43:53
  devoted to diversions with pythematas, vitas and vishtushakas footnote. These are characters generally
• 44:02
  introduced in the Hindoo drama. Their characteristics will be explained further on end a
• 44:08
  footnote, and then should be taken the mid day sleep footnote noonday's sleep is
• 44:15
  only allowed in summer when the nights are short end of footnote. After this,
• 44:22
  the householder, having put on his clothes and ornaments, should during the
• 44:27
  afternoon converse with his friends. In the evening there should be singing, and
• 44:31
  after that the householder, along with his friend, should await in his room,
• 44:37
  previously decorated and perfumed, the arrival of the woman that may be attached
• 44:40
  to him, or he may send a female messenger for her, or go
• 44:45
  for her himself. After her arrival at his house, he and his friend
• 44:51
  should welcome her and entertain her with a loving and agreeable conversation. Thus end
• 44:57
  the duties of the day. The following are the things to be done occasionally
• 45:00
  as diversions or amusements. One holding festivals in honor of different deities footnotes.
• 45:08
  These are very common in all parts of India and the footnote two social gatherings
• 45:15
  of both sexes, three drinking parties, four picnics, five other social diversions
• 45:27
  festivals. On some particular auspicious day, an assembly of citizens should be convened
• 45:32
  in the temple of Saraswati footnote. In the Asiatic Miscellany and in Sir W.
• 45:40
  Jones's works, will be found a spirited him addressed to this goddess,
• 45:45
  who is adored as the patroness of the fine arts, especially of music,
• 45:49
  and rhetoric. As the inventress of the Sanskrit language, etc. Etc.
• 45:54
  She is the goddess of harmony, eloquence, and language, and is somewhat
• 45:58
  analogous to Miner. For further information about her, see Edward Moore's Hindu Pantheon
• 46:06
  and a footnote there. The skill of singers and of others who may have
• 46:12
  come recently to the town should be tested, and on the following day they
• 46:15
  should always be given some rewards. After that they may either be retained or
• 46:21
  dismissed, according as their performance are liked or not by the Assembly. The
• 46:25
  members of the Assembly should act in concert, both in times of distress as
• 46:30
  well as in times of prosperity. And it is also the duty of these
• 46:34
  citizens to show hospitality to strangers who may have come to the Assembly. What
• 46:39
  is said above should be understood to apply to all the other festivals which may
• 46:45
  be held in honor of the different deities according to the present rules. Social
• 46:51
  gatherings when men of the same age, disposition and talents, fond of the
• 46:55
  same diversions, and with the same degree of education, sit together in company
• 47:00
  with public women, or in an assembly of citizens, or at the abode
• 47:06
  of one among themselves and engage in agreeable discourse with each other, such as
• 47:10
  called a sitting in company or a social gathering. Footnote. The public women
• 47:16
  or courtisans vesya of the early Hindus have often been compared with the hetera of
• 47:22
  the Greeks. The subject is dealt with at some length in H. H.
• 47:27
  Wilson's Select Specimens of the Theater of the Hindus in two volumes, Treubner
• 47:32
  and Company, eighteen seventy one. It may be fairly considered that the courtisan
• 47:37
  was one of the elements, and an important element too, of early Hindu
• 47:40
  society, and that her education and intellect were both superior to that of the
• 47:45
  women of the household. Wilson says, quote by the visya or kurtisan,
• 47:52
  however, we are not to understand a female who has disregarded the obligation of
• 47:57
  law or the precepts of virtue, but a character reared by a state of
• 48:01
  manners unfriendly to the admission of wedded females into society, and opening it only
• 48:07
  at the expense of reputation to women who were trained for association with men by
• 48:14
  personal and mental acquirements to which the matron was a stranger and a footnote.
• 48:22
  The subjects of discourse are to be the completion of verses half composed by others,
• 48:28
  and the testing the knowledge of one another in the various arts. The
• 48:31
  women, who may be the most beautiful, who may like the same things
• 48:35
  that the men like, and who may have power to attract the minds of
• 48:38
  others, are here done homage to drinking parties. Men and women should drink
• 48:45
  in one another's houses, and here the men should cause the public women to
• 48:50
  drink, and should then drink themselves liquors such as the madhu, raya,
• 48:55
  sara, and asawa, which are of bitter and sour tape, also drinks
• 49:00
  concocted from the barks of various trees, wild fruits, and leaves. Going
• 49:07
  to gardens or picnics in the forenoon, men, having dressed themselves, should
• 49:13
  go to gardens on horseback, accompanied by public women and followed by servants,
• 49:17
  And having done there all the duties of the day, and passed the time
• 49:22
  in various agreeable diversions, such as the fighting of quails, cocks, and
• 49:27
  rams, and other spectacles, they should return home in the afternoon in the
• 49:30
  same manner, bringing with them bunches of flowers, etc. The same also
• 49:37
  applies to bathing in summer and water from which wicked or dangerous animals have previously
• 49:42
  been taken out and which has been built in on all sides. Other social
• 49:47
  diversions, spending nights, playing with dice, going out on moonlight nights,
• 49:54
  keeping the festive day in honor of spring, plucking the sprouts and fruits of
• 49:59
  the l mango trees, eating the fibers of lotuses, eating the tender ears
• 50:05
  of corn, picnicking in the forests when the trees get their new foliage,
• 50:09
  the udha kakash vedika, or sporting in the water, decorating each other with
• 50:15
  the flowers of some trees, pelting each other with the flowers of the kadamba
• 50:21
  tree, and many other sports which may either be known to the whole country
• 50:24
  or may be peculiar to particular parts of it. These and similar other amusements
• 50:30
  should always be carried on by citizens. The above amusements should be followed by
• 50:35
  a person who diverts himself alone in company with a cortisan, as well as
• 50:39
  by a cortisan who can do the same in company with her maid servants or
• 50:44
  with citizens. Epithemmata is a man without wealth, alone in the world,
• 50:51
  whose only property consists of his malika, some lathering substance, and a red
• 50:55
  cloth, who comes from a good country, and who is skilled in all
• 50:59
  the arts, and by teaching these arts, is received in the company of
• 51:02
  citizens and in the abode of public women footnotes. According to this description,
• 51:09
  Epithemata would be a sort of professor of all the arts, and as such
• 51:14
  received as the friend and confidant of the citizens. The malika is a seat
• 51:20
  in the form of the letter T and the footnotes. A vita is a
• 51:27
  man who has enjoyed the pleasures of fortune, who is a compatriot of the
• 51:30
  citizens with whom he associates, who is possessed of the qualities of a householder,
• 51:36
  who has his wife with him, and who is honored in the assembly
• 51:39
  of citizens and in the abodes of public women, and lives on their means
• 51:44
  and on them footnote. The vita is supposed to represent somewhat the character of
• 51:50
  the parasite of the Greek comedy. It is possible that he was retained about
• 51:54
  the person of the wealthy and dissipated as a kind of private instructor, as
• 52:00
  well as an entertaining companion and a footnote of a dushaka also called a vahi
• 52:07
  hasaka, that is, one who provokes laughter, is a person only acquainted
• 52:13
  with some of the arts, who is a jester, and who is trusted
• 52:16
  by all. Footnote Fidu Shaka is evidently the buffoon and jester. Wilson says
• 52:23
  of him that he is the humble companion, not the servant of a prince
• 52:28
  or man of rank, and it is a curious peculiarity that he is always
• 52:31
  a brahmin. He bears more affinity to Sancho Panza, perhaps than any other
• 52:37
  character in Western fiction, imitating him in his combination of shrewdness and simplicity,
• 52:44
  his fondness of good living, and his love of ease. In the dramas
• 52:47
  of intrigue, he exhibits some of the talents of Mercury, but with less
• 52:51
  activity and ingenuity, and occasionally suffers by his interference. According to the technical
• 52:58
  definition of his attributes is to excite mirth by being ridiculous in person age and
• 53:02
  attire and a footnote. These persons are employed in matters of quarrels and reconciliations
• 53:10
  between citizens and public women. This remark applies also to female beggars, to
• 53:17
  women with their heads shaved, to adulterous women, and to old public women
• 53:22
  skilled in all the various arts. Thus, a citizen living in his town
• 53:28
  or village respected by all, should call on the persons of his own caste
• 53:31
  who may be worth knowing. He should converse in company and gratify his friends
• 53:37
  by his society, and obliging others by his assistance in various matters, he
• 53:42
  should cause them to assist one another in the same way. There are some
• 53:46
  verses on this subject, as follows. A citizen discoursing not entirely in the
• 53:52
  Sanskrit language, nor wholly in the dialects of the country, on various topics
• 53:58
  in society obtains great respect. Footnote. This means it is presumed that the
• 54:05
  citizens should be acquainted with several languages. The middle part of this paragraph might
• 54:08
  apply to the nihilists and Fenians of the day, or to secret societies.
• 54:15
  It was perhaps a reference to the thugs, and a footnote. The wise
• 54:21
  should not resort to a society disliked by the public, governed by no rules,
• 54:25
  and intent on the destruction of others. But a learned man living in
• 54:30
  a society which acts according to the wishes of the people, and which is
• 54:32
  pleasure for its only object, is highly respected in this world. End of
• 54:38
  Chapters three and four, Part one, Chapter five about the kinds of women
• 54:45
  resorted to by the citizens and of friends and messengers. When kma is practiced
• 54:52
  by men of the four castes according to the rules of the Holy Writ,
• 54:57
  that is, by lawful marriage with virgin of their own caste, it then
• 55:01
  becomes a mean of acquiring lawful progeny and good fame, and it is not
• 55:06
  also opposed to the customs of the world. On the contrary, the practice
• 55:10
  of cama with women of the higher castes and with those previously enjoyed by others,
• 55:15
  even though they be of the same caste, is prohibited. But the
• 55:20
  practice of cama with women of the lower castes, with women excommunicated from their
• 55:25
  own caste, with public women, and with women twice married, is neither
• 55:30
  enjoined nor prohibited. The object of practicing cama with such women is pleasure only.
• 55:37
  Footnote This term does not apply to a widow, but to a woman
• 55:42
  who had probably left her husband and is living with some other person as a
• 55:45
  married woman. Marie tell Mont as they say in France and a footnote.
• 55:53
  Nayikas therefore are of three kinds, that is, maids, women twice married
• 56:00
  and public women footnote any woman fit to be enjoyed without sin. The object
• 56:07
  of the enjoyment of women is twofold, that is, pleasure and progeny.
• 56:12
  Any woman who can be enjoyed without sin for the purposes of accomplishing either the
• 56:16
  one or the other of these two objects is a nayika. The fourth kind
• 56:21
  of nayika, which Vetzia admits further on, is neither enjoyed for pleasure or
• 56:25
  for progeny, but merely for accomplishing some special purpose in hand. The word
• 56:31
  nayika is retained as a technical term throughout and a footnote. Gona Kaputra has
• 56:40
  expressed an opinion that there is a fourth kind of nayika, that is,
• 56:45
  a woman who is resorted to on some special occasion, even though she be
• 56:50
  previously married to another. These special occasions are when a man thinks, thus,
• 56:54
  a this woman is self willed and has been previously in joy by many
• 57:00
  others besides myself, I may therefore safely resort to her as to a public
• 57:06
  woman, though she belongs to a higher caste than mine, and in so
• 57:09
  doing I shall not be violating the ordinances of Dharma. Or thus b this
• 57:16
  is a twice married woman, and has been enjoyed by others before me.
• 57:21
  There is therefore no objection to my resorting to her. Or thus c this
• 57:29
  woman has gained the heart of her great and powerful husband, and exercises a
• 57:32
  mastery over him, who is a friend of my enemy. If therefore she
• 57:37
  becomes united with me, she will cause her husband to abandon my enemy.
• 57:44
  Or thus d this woman will turn the mind of her husband, who is
• 57:49
  very powerful in my favor, he being at present disaffected towards me and intent
• 57:54
  on doing me some harm. Or thus E, by making this woman my
• 58:01
  friend, I shall gain the object of some friend of mine, or shall
• 58:05
  be able to affect the ruin of some enemy, or shall accomplish some other
• 58:09
  difficult purpose. Or thus f by being united with this woman, I shall
• 58:16
  kill her husband and so obtain his vast riches which I covet. Or thus
• 58:23
  g The union of this woman with me is not attended with any danger,
• 58:29
  and will bring me wealth of which, on account of my poverty and inability
• 58:34
  to support myself, I am very much in need. I shall therefore obtain
• 58:38
  her vast riches in this way without any difficulty. Or thus h this woman
• 58:46
  loves me ardently and knows all my weak points. If therefore I am unwilling
• 58:52
  to be united with her, she will make my faults public and thus tarnish
• 58:55
  my character and reputation. Or she will bring some great accusation against me,
• 59:01
  of which it may be hard to clear myself, and I shall be ruined.
• 59:06
  Or perhaps she will detach from me her husband, who is powerful and
• 59:09
  yet under her control, and will unite him to my enemy, and will
• 59:14
  herself join the latter. Or thus I, the husband of this woman,
• 59:21
  has violated the chastity of my wives. I shall therefore return that injury by
• 59:25
  seducing his wives. Or thus Jay by the help of this woman, I
• 59:31
  shall kill an enemy of the king who has taken shelter with her, and
• 59:36
  whom I am ordered by the king to destroy. Or thus Ka, the
• 59:43
  woman whom I love is under the control of this woman, I shall,
• 59:46
  through the influence of the latter, be able to get at the former.
• 59:52
  Or thus l this woman will bring to me a maid who possesses wealth and
• 59:58
  beauty, but who is hard to get at and under the control of another.
• 1:00:04
  Or Lastly, thus, m my enemy is a friend of this woman's
• 1:00:08
  husband, I shall therefore cause her to join him, and will thus create
• 1:00:13
  an enmity between her husband and him. For these and similar other reasons,
• 1:00:20
  the wives of other men may be resorted to, but it must be distinctly
• 1:00:23
  understood that is only allowed for special reasons and not for mere carnal desire.
• 1:00:30
  Tcharayana thinks that under these circumstances, there is also a fifth kind of nayika,
• 1:00:36
  that is a woman who is kept by a minister and who repairs to
• 1:00:39
  him occasionally, or a widow who accomplishes the purpose of a man with the
• 1:00:44
  person to whom she resorts. Suvarna Nabya adds that a woman who passes the
• 1:00:51
  life of an ascetic and in the condition of a widow may be considered as
• 1:00:54
  a sixth kind of nayika. Go To Kamukia says that the daughter of a
• 1:01:00
  public woman and a female servant who are still virgins form a seventh kind of
• 1:01:07
  nayika. Cunardia puts forth his doctrine that any woman born of good family,
• 1:01:12
  after she has come of age is an eighth kind of nayaka. But these
• 1:01:16
  four latter kinds of nayakas do not differ much from the first four kinds of
• 1:01:21
  them, as there is no separate object in resorting to them. Therefore,
• 1:01:25
  Vetsiayana is of opinion that there are only four kinds of nayikas, that is,
• 1:01:31
  the maid, the twice married woman, the public woman, and the
• 1:01:36
  woman resorted to for a special purpose. The following women are not to be
• 1:01:42
  enjoyed. A leper, a lunatic, a woman turned out of caste,
• 1:01:47
  a woman who reveals secrets, a woman who publicly admits desire for sexual intercourse,
• 1:01:55
  a woman who is extremely white woman, one who is extremely black,
• 1:02:01
  a bad smelling woman, a woman who is a near relation, a woman
• 1:02:07
  who is a female friend, a woman who leads the life of an ascetic,
• 1:02:12
  and lastly, the wife of a relation, of a friend, of
• 1:02:16
  a learned Brahman and of the king. The followers of Brabhavria say that any
• 1:02:22
  woman who has been enjoyed by five men is a fit and proper person to
• 1:02:27
  be enjoyed. But Gonika Putra is of opinion that even when this is the
• 1:02:31
  case, the wives of a relation of a learned Brahman and of a king
• 1:02:36
  should be accepted. The following are the kinds of friends. One who has
• 1:02:42
  played with you in the dust, that is in childhood. One who is
• 1:02:45
  bound by an obligation. One who is of the same disposition and fond of
• 1:02:51
  the same things. One who is a fellow student. One who is acquainted
• 1:02:55
  with your secrets and faults, and whose faults and secrets are known to you.
• 1:03:01
  One who is a child of your nurse, One who is brought up
• 1:03:05
  with you, One who is an hereditary friend. These friends should possess the
• 1:03:12
  following qualities. They should tell the truth. They should not be changed by
• 1:03:16
  time. They should be favorable to your designs. They should be firm.
• 1:03:22
  They should be free from covetousness. They should not be capable of being gained
• 1:03:27
  over by others. They should not reveal your secrets. Charayana says that citizens
• 1:03:34
  form friendship with washermen, barbers, cowherds, florists, druggists, bettle leaf
• 1:03:40
  sellers, tavern keepers, beggars, pithematas, vitas and vitchu sheikas as,
• 1:03:46
  also with the wives of all these people. A messenger should possess the following
• 1:03:52
  qualities, skillfulness, boldness, knowledge of the intention of men by their outward
• 1:04:00
  signs, Absence of confusion, that is, no shyness, knowledge of the
• 1:04:05
  exact meaning of what others do or say, good manners, knowledge of appropriate
• 1:04:13
  times in places for doing different things, ingenuity in business, quick comprehension,
• 1:04:20
  quick application of remedies, that is quick and ready resources. And this part
• 1:04:27
  ends with averse. The man who is ingenious and wise, who is accompanied
• 1:04:31
  by a friend, and who knows the intentions of others, as also the
• 1:04:36
  proper time and place for doing everything, can gain over very easily, even
• 1:04:42
  a woman who is very hard to be obtained. End of Part one,
• 1:04:47
  Part two of sexual union, Chapter one kinds of sexual union according to dimensions,
• 1:04:56
  force of desire or passion time, man is divided into three classes,
• 1:05:03
  that is, the hair man, the bull man, and the horseman,
• 1:05:08
  according to the size of his lingolmn. Women also according to the depth of
• 1:05:13
  her yonie is either a female deer, a mare, or a female elephant.
• 1:05:18
  There are thus three equal unions between persons of corresponding dimensions, and there
• 1:05:24
  are six unequal unions when the dimensions do not correspond, or nine in all,
• 1:05:29
  as the following table shows equal dimensions are hair man and dear woman,
• 1:05:36
  bull man and mare woman, horseman an elephant woman. Unequal pairings are hair
• 1:05:45
  man and mere woman, hair man and elephant woman, bull man and dear
• 1:05:50
  woman, bull man and elephant woman, horseman and dear woman, horseman and
• 1:05:58
  mere woman. In these unequal unions, when the male exceeds the female in
• 1:06:03
  point of size, his union with a woman who is immediately next to him
• 1:06:08
  in size is called high union and is of two kinds, while his union
• 1:06:13
  with the woman most remote from him in size is called the highest union and
• 1:06:17
  is of one kind only. On the other hand, when the female exceeds
• 1:06:23
  the male in point of size, her union with a man immediately next to
• 1:06:27
  her in size is called low union and is of two kinds, while her
• 1:06:31
  union with a man most remote from her in size is called the lowest union
• 1:06:35
  and is of one kind only. In other words, the horse and mare,
• 1:06:42
  the bull, and deer form the high union, while the horse and
• 1:06:45
  deer form the highest union. On the female side, the elephant in bull,
• 1:06:51
  the mare and hair form low unions, while the elephant and the hair
• 1:06:56
  make the lowest unions. There are then nine kinds of union, according to
• 1:07:00
  dimensions. Amongst all these, equal unions are the best, those of a
• 1:07:06
  superlative degree, that is, the highest and the lowest are the worst,
• 1:07:12
  and the rest are middling, And with them the high are better than the
• 1:07:15
  low. Footnote. High unions are said to be better than low ones,
• 1:07:20
  for in the former it is possible for the male to satisfy his own passion
• 1:07:26
  without injuring the female, while in the latter it is difficult for the female
• 1:07:30
  to be satisfied by any means. End footnote. There are also nine kinds
• 1:07:36
  of union, according to the force of passion or carnal desire, as follows.
• 1:07:43
  Equal unions are small for both men and women, middling for men and
• 1:07:47
  women, and intense for men and women. Unequal pairings are small for men
• 1:07:54
  and middling for women, small for men, in intents for women, middling
• 1:08:00
  for men and small for women, middling for men and intense for women,
• 1:08:04
  intense for men and small for women, intense for men, and middling for
• 1:08:10
  women. A man is called a man of small passion, whose desire at
• 1:08:15
  the time of sexual union is not great, whose seamen is scanty, and
• 1:08:19
  who cannot bear the warm embraces of the female. Those who differ from this
• 1:08:25
  temperament are called men of middling passion, while those of intense passion are full
• 1:08:30
  of desire. In the same way, women are supposed to have the three
• 1:08:34
  degrees of feeling as specified above. Lastly, according to time, there are
• 1:08:40
  three kinds of men and women, that is, the short timed, the
• 1:08:44
  moderate timed, and the long timed. And of these, as in the
• 1:08:47
  previous statements, there are nine kinds of union. But on this last head
• 1:08:51
  there is a difference of opinion about the female which should be stated. Audalika
• 1:08:58
  says females do not emit as males do. The males simply remove their desire,
• 1:09:04
  while the females, from their consciousness of desire, feel a certain kind
• 1:09:09
  of pleasure which gives them satisfaction. But it is impossible for them to tell
• 1:09:14
  you what kind of pleasure they feel. The fact from which this becomes evident
• 1:09:17
  is that males, when engaged in coition, cease of themselves after emission and
• 1:09:25
  are satisfied, but it is not so with females. This opinion is however,
• 1:09:31
  objected to, on the grounds that if a male be a long timed,
• 1:09:35
  the female loves him the more, but if he be short timed,
• 1:09:40
  she is dissatisfied with him, and this circumstance, some say, would prove
• 1:09:45
  that the female emits also. But this opinion does not hold good. For
• 1:09:49
  if it takes a long time to allay a woman's desire, and during this
• 1:09:55
  time she is enjoying great pleasure, it is quite natural then that she should
• 1:10:00
  wish for its continuation. And on this subject there is a verse, as
• 1:10:03
  follows by union with men, the lust, desire, or passion of women
• 1:10:09
  is satisfied, and the pleasure derived from the consciousness of it is called their
• 1:10:14
  satisfaction. The followers of bob Ravia, however, say that the semen of
• 1:10:19
  women continues to fall from the beginning of the sexual union to its end,
• 1:10:25
  and it is right that it should be so, for if they had no
• 1:10:28
  seamen, there would be no embryo. To this, there is an objection.
• 1:10:33
  In the beginning of coition, the passion of the woman is middling,
• 1:10:36
  and she cannot bear the vigorous thrusts of her lover. But by degrees her
• 1:10:42
  passion increases until she ceases to think about her body, and then finally she
• 1:10:46
  wishes to stop from further coition. This objection, however, does not hold
• 1:10:51
  good. For even in ordinary things that revolve with great force, such as
• 1:10:57
  a potter's wheel or a top, we find that the motion at first is
• 1:11:00
  slow, but by degrees it becomes very rapid. In the same way,
• 1:11:05
  the passion of the woman having gradually increased, she has a desire to discontinue
• 1:11:11
  coition when all the semen has fallen away, and there is a verse with
• 1:11:15
  regard to this, As follows, the fall of the semen of the man
• 1:11:20
  takes place only at the end of coition, while the semen of the woman
• 1:11:25
  falls continually, and after the semen of both has all fallen away, than
• 1:11:30
  they wish for the discontinuance of coition. Footnote. The strength of passion with
• 1:11:36
  women varies a great deal, some being easily satisfied and others eager and willing
• 1:11:43
  to go on for a long time. To satisfy these last thoroughly, a
• 1:11:47
  man must have recourse to art. It is certain that a fluid flows from
• 1:11:51
  the woman in larger or smaller quantities, but her satisfaction is not complete until
• 1:11:57
  she has experienced the spaz genesique, as described in French work recently published and
• 1:12:03
  called Breviere de la more experimentale par le doctor Jule Guiot and a footnote.
• 1:12:14
  Lastly, Vitziayano is of opinion that the semen of the female falls in the
• 1:12:18
  same way as that of the male. Now, some may ask here,
• 1:12:23
  if men and women are beings of the same kind and are engaged in bringing
• 1:12:28
  about the same result, why should they have different works to do. Vitzia
• 1:12:33
  says that this is so because the ways of working, as well as the
• 1:12:38
  consciousness of pleasure in men and women are different. The difference in the ways
• 1:12:43
  of working by which men are the actors and women are the persons acted upon,
• 1:12:47
  is owing to the nature of the male and the female. Otherwise the
• 1:12:51
  actor would be sometimes the person acted upon, and vice versa. And from
• 1:12:57
  this difference in the ways of working follows the difference in the consciousness of pleasure.
• 1:13:02
  For a man thinks this woman is united with me, and a woman
• 1:13:06
  thinks I am united with this man. It may be said that if the
• 1:13:12
  ways of working in men and women are different, why should not there be
• 1:13:15
  a difference even in the pleasure they feel and which is the result of those
• 1:13:20
  ways. But this objection is groundless, for the person acting and the person
• 1:13:26
  acted upon being of different kinds. There is a reason for the difference in
• 1:13:30
  their ways of working, but there is no reason for any difference in the
• 1:13:34
  pleasure they feel, because they both naturally derive pleasure from the act they perform.
• 1:13:42
  Footnote. This is a long dissertation, very common among Sanskrit authors,
• 1:13:47
  both when writing and talking socially. They start certain propositions and then argue for
• 1:13:54
  and against them. What it is presumed the author means is that although both
• 1:13:59
  men and women derive pleasure from the act of coition, the way it is
• 1:14:02
  produced is brought about by different means, each individual performing his own work in
• 1:14:08
  the matter irrespective of the other, and each deriving individually their own consciousness of
• 1:14:13
  pleasure from the act they perform. There is a difference in the work that
• 1:14:16
  each does, and a difference in the consciousness of pleasure that each has,
• 1:14:21
  but no difference in the pleasure they feel, for each feels that pleasure to
• 1:14:26
  a greater or lesser degree. And a footnote on this again. Some may
• 1:14:32
  say that when different persons are engaged in doing the same work, we find
• 1:14:36
  that they accomplish the same end or purpose, while on the contrary, in
• 1:14:42
  the case of men, and women, we find that each of them accomplishes
• 1:14:45
  his or her own end separately, and this is inconsistent. But this is
• 1:14:50
  a mistake, for we find that sometimes two things are done at the same
• 1:14:55
  time, as for instance, in the fighting of rams, both the rams
• 1:14:59
  receive the sho shock at the same time on their heads. Again in throwing
• 1:15:03
  one wood apple against another, and also in a fight or struggle of wrestlers.
• 1:15:09
  If it be said that in these cases the things employed are of the
• 1:15:13
  same kind, it is answered that even in the case of men and women,
• 1:15:16
  the nature of the two persons is the same, And as the difference
• 1:15:21
  in their ways of working arises from the difference of their confirmation only, it
• 1:15:26
  follows that men experience the same kind of pleasure as women do. There is
• 1:15:31
  also a verse on this subject, as follows men and women, being of
• 1:15:35
  the same nature, feel the same kind of pleasure, and therefore a man
• 1:15:40
  should marry such a woman as will love him. Ever afterwards, the pleasure
• 1:15:45
  of men and women being thus proved to be of the same kind, it
• 1:15:49
  follows that in regard to time, there are nine kinds of sexual intercourse,
• 1:15:55
  in the same way as there are nine kinds according to the force of passion,
• 1:16:00
  there being thus nine kinds of union with regard to dimensions force of passion
• 1:16:04
  and time, respectively. By making combinations of them, innumerable kinds of union
• 1:16:12
  would be produced. Therefore, in each particular kind of sexual union, men
• 1:16:16
  should use such means as they may think suitable for the occasion. Footnote.
• 1:16:23
  This paragraph should be particularly noted, for it specially applies to married men and
• 1:16:28
  their wives. So many men utterly ignore the feelings of the women and never
• 1:16:33
  pay the slightest attention to the passion of the latter. To understand the subject
• 1:16:38
  thoroughly, it is absolutely necessary to study it, and then a person will
• 1:16:43
  know that, as doe is prepared for baking, so must a woman be
• 1:16:47
  prepared for sexual intercourse if she is to derive satisfaction from it. And a
• 1:16:54
  footnote, at the first time of sexual union, the passion of the man
• 1:17:00
  is intense and his time is short, but in subsequent unions on the same
• 1:17:04
  day the reverse of this is the case. With a female. However,
• 1:17:10
  it is the contrary, for at the first time her passion is weak and
• 1:17:14
  then her time long, but on subsequent occasions on the same day her passion
• 1:17:18
  is intense. And her time short until her passion is satisfied. On the
• 1:17:25
  different kinds of love, men learned in the humanities are of opinion that love
• 1:17:31
  is of four kinds. That is, one love acquired by continual habit,
• 1:17:38
  two love resulting from the imagination, Three love resulting from belief. Four love
• 1:17:46
  resulting from the perception of external objects. One love resulting from the constant and
• 1:17:55
  continual performance and habit, as, for instance, the love of sexual intercourse,
• 1:18:00
  the love of hunting, the love of drinking, the love of gambling,
• 1:18:03
  et cetera, et cetera. Two Love which is felt for things to
• 1:18:09
  which we are not habituated, and which proceeds entirely from ideas, is called
• 1:18:15
  love resulting from imagination, as for instance, that love which some men and
• 1:18:19
  women and eunuchs feel for the a parishtaka or mouth congress, and that which
• 1:18:25
  is felt by all for such things as embracing, kissing, et cetera,
• 1:18:30
  et cetera. Three The love which is mutual on both sides and proved to
• 1:18:35
  be true when each looks upon the other as his or her very own.
• 1:18:41
  Such is called love resulting from belief. By the learned. Four the love
• 1:18:46
  resulting from the perception of eternal objects is quite evident and well known to the
• 1:18:50
  world, because the pleasure which it affords is superior to the pleasure of the
• 1:18:56
  other kinds of love, which exists only for its sake. What has been
• 1:19:01
  said in this chapter upon the subject of sexual union is sufficient for the learned,
• 1:19:06
  but for the edification of the ignorant. The same will now be treated
• 1:19:10
  of at length and in detail, Chapter two of the Embrace. This part
• 1:19:19
  of the Kima Shastra, which treats of sexual union, is also called sixty
• 1:19:25
  four jatush Shashti. Some old authors say that it is called so because it
• 1:19:31
  contains sixty four chapters. Others are of opinion that the author of this part
• 1:19:36
  being a person named Panchala, and the person who recited the part of the
• 1:19:42
  Rigveda called Dashatapa which contains sixty four verses being also called Panchala. The name
• 1:19:50
  sixty four has been given to the part of the work in honor of the
• 1:19:54
  rig Vedas. The followers of bab Hravya say, on the other hand,
• 1:19:59
  that this this part contains eight subjects, that is, the embrace, kissing,
• 1:20:04
  scratching with the nails or fingers, biting, lying down, making various
• 1:20:10
  sounds, playing the part of a man, and the aparishtaka or mouth congress,
• 1:20:16
  each of these subjects being of eight kinds, and eight multiply by eight
• 1:20:20
  being sixty four. This part is therefore named sixty four. But Vietzhiyana affirms
• 1:20:28
  that as this part contains also the following subjects, that is, striking,
• 1:20:32
  crying, the acts of a man during congress, the various kinds of congress,
• 1:20:38
  and other subjects, the name sixty four is given to it only accidentally,
• 1:20:44
  as for instance, we say this tree is saptaparna or seven leaved,
• 1:20:48
  this offering of rice is ponchavarna or five colored, But the tree has not
• 1:20:55
  seven leaves, neither has the rice five colors. However, the part sixty
• 1:21:00
  four is now treated of, and the embrace, being the first subject,
• 1:21:04
  will now be considered. Now. The embrace, which indicates the mutual love
• 1:21:09
  of a man and woman who have come together, is of four kinds,
• 1:21:13
  that is, touching, piercing, rubbing, and pressing. The action in
• 1:21:18
  each case is denoted by the meaning of the word which stands for it.
• 1:21:24
  One. When a man, under some pretext or other goes in front or
• 1:21:29
  alongside of a woman and touches her body with his own, it is called
• 1:21:33
  the touching embrace. Two. When a woman in a lonely place bends down
• 1:21:40
  as if to pick up something, and pierces, as it were, a
• 1:21:43
  man sitting or standing with her breasts, and the man in return takes hold
• 1:21:47
  of them, it is called a piercing embrace. The above two kinds of
• 1:21:53
  embrace take place only between persons who do not as yet speak freely with each
• 1:21:58
  other. When two lovers are walking slowly together, either in the dark or
• 1:22:03
  in a place of public resort, or in a lonely place, and rub
• 1:22:09
  their bodies against each other, it is called a rubbing embrace. Four.
• 1:22:15
  When on the above occasion, one of them presses the other's body forcibly against
• 1:22:18
  a wall or pillar, it is called a pressing embrace. These last two
• 1:22:24
  embraces are peculiar to those who know the intentions of each other at the time
• 1:22:30
  of the meeting. The four following kinds of embrace are used. That is,
• 1:22:33
  jata veshtitaka or the twining of a creeper, rich shad hiroud hakka or
• 1:22:41
  climbing a tree tila tandulaka or the mixture of sessamon seed with rice, kashiraka,
• 1:22:48
  or milk and water. Embrace. One When a woman, clinging to
• 1:22:55
  a man as a creeper, twines round a tree, bends his head down
• 1:22:59
  to her with the desire of kissing him, and slightly makes the sound of
• 1:23:03
  soot, embraces him, and looks lovingly towards him. It is called and
• 1:23:09
  embraced like the twining of a creeper. Two. When a woman, having
• 1:23:14
  placed one of her feet on the foot of her lover and the other on
• 1:23:17
  one of his thighs, passes one of her arms round his back and the
• 1:23:21
  other on his shoulders, makes slightly the sounds of singing and cooing, and
• 1:23:27
  wishes, as it were, to climb up him in order to have a
• 1:23:30
  kiss. It is called an embrace like the climbing of a tree. These
• 1:23:35
  two kinds of embrace take place when the lover is standing. Three. When
• 1:23:41
  lovers lie on a bed and embrace each other so closely that the arms and
• 1:23:45
  thighs of the one are encircled by the arms and thighs of the other,
• 1:23:49
  and are as it were rubbing up against them, this is called an embrace
• 1:23:55
  like the mixture of sessamon seed with rice. Four. When a man and
• 1:24:00
  a woman are very much in love with each other and not thinking of any
• 1:24:03
  pain or hurt, embrace each other as if they were entering into each other's
• 1:24:09
  bodies, either while the woman is sitting on the lap of the man or
• 1:24:13
  in front of him, or on a bed. Then it is called an
• 1:24:15
  embrace like a mixture of milk and water. These two kinds of embrace take
• 1:24:21
  place at the time of sexual union. Bavavya has thus related to us the
• 1:24:28
  above eight kinds of embraces. Suvar Nanama, however, gives us four ways
• 1:24:33
  of embracing simple members of the body, which are the embrace of the thighs,
• 1:24:39
  the embrace of the jagana i e. The part of the body from
• 1:24:43
  the navel downwards to the thighs, the embrace of the breasts, the embrace
• 1:24:48
  of the forehead. One. When one of two lovers presses, forcibly one
• 1:24:55
  or both of the thighs of the other between his or her own, it
• 1:24:59
  is called the embrace of thighs. Two. When a man presses the jaghana
• 1:25:04
  or middle part of the woman's body against his own and mounts upon her to
• 1:25:09
  practice either scratching with the nail or finger, or biting or striking, or
• 1:25:15
  kissing the hair of the woman being loose and flowing, It is called the
• 1:25:18
  embrace of the jagana. Three. When a man places his breast between the
• 1:25:25
  breasts of a woman and presses her with it, it is called the embrace
• 1:25:29
  of the breasts. Four. When either of the lover's touches the mouth,
• 1:25:33
  the eyes, and the forehead of the other with his or her own,
• 1:25:38
  it is called the embrace of the forehead. Some say that even shampooing is
• 1:25:44
  a kind of embrace, because there is a touching of bodies in it,
• 1:25:47
  But Vetsyayana thinks that shampooing is performed at a different time and for a different
• 1:25:53
  purpose, and it is also of a different character. It cannot be said
• 1:25:57
  to be included in the embrace. There are also some verses on the subject,
• 1:26:01
  as follows. The whole subject of embracing is of such a nature that
• 1:26:06
  men who ask questions about it, or who hear about it, or who
• 1:26:11
  talk about it, acquire thereby a desire for enjoyment. Even those embraces that
• 1:26:16
  are not mentioned in the King of Shastra should be practiced at the time of
• 1:26:20
  sexual enjoyment. If they are in any way conducive to the increase of love
• 1:26:25
  or passion. The rules of the shastra apply so long as the passion of
• 1:26:29
  man is middling. But when the wheel of love is once set in motion,
• 1:26:33
  then there is no shastra and no order. End of Chapter two,
• 1:26:40
  Part two, Chapter three on kissing. It is said by some that there
• 1:26:46
  is no fixed time or order between the embrace, the kiss, and the
• 1:26:50
  pressing or scratching with the nails or fingers, but that all these things should
• 1:26:56
  be done generally before sexual union takes place, whilst striking, king and making
• 1:27:00
  the various sounds generally takes place at the time of the union. Vetsyayana,
• 1:27:04
  however, thinks that anything may take place at any time, for love does
• 1:27:09
  not care for time or order. On the occasion of the first Congress,
• 1:27:14
  kissing and the other things mentioned above should be done moderately. They should not
• 1:27:18
  be continued for a long time, and should be done alternately on subsequent occasions.
• 1:27:24
  However, the reverse of all this may take place, and moderation will
• 1:27:29
  not be necessary. They may continue for a long time, and for the
• 1:27:32
  purpose of kindling love. They may all be done at the same time.
• 1:27:38
  The following are the places for kissing, that is, the forehead, the
• 1:27:42
  eyes, the cheeks, the throat, the bosom, the breasts, the
• 1:27:46
  lips, and the interior of the mouth. Moreover, the people of the
• 1:27:51
  lat country kiss also on the following places, the joints of the thighs,
• 1:27:56
  the arms, and the navel. But vets Yayana thinks that though kissing is
• 1:28:00
  practiced by these people in the above places, on account of the intensity of
• 1:28:04
  their love and the customs of their country, it is not fit to be
• 1:28:09
  practiced by all. Now. In a case of a young girl, there
• 1:28:13
  are three sorts of kisses, the nominal kiss, the throbbing kiss, the
• 1:28:18
  touching kiss. One, when a girl only touches the mouth of her lover
• 1:28:25
  with her own, but does not herself do anything, it is called the
• 1:28:28
  nominal kiss. Two, when a girl, setting aside her bashfulness a little
• 1:28:34
  wishes to touch the lip that is pressed into her mouth, and with that
• 1:28:39
  object moves her lower lip, but not the upper one, it is called
• 1:28:43
  the throbbing kiss. Three, when a girl touches her lover's lip with her
• 1:28:47
  tongue, and having shut her eyes, places her hands on those of her
• 1:28:53
  lover, it is called the touching kiss. Other authors describe four other kinds
• 1:28:59
  of kisses, the straight kiss, the bent kiss, the turned kiss,
• 1:29:03
  the pressed kiss. One. When the lips of two lovers are brought into
• 1:29:10
  direct contact with each other, it is called a straight kiss. Two,
• 1:29:15
  when the heads of two lovers are bent towards each other, and when so
• 1:29:18
  bent kissing takes place, it is called a bent kiss. Three When one
• 1:29:25
  of them turns up the face of the other by holding the head and chin
• 1:29:29
  and then kissing, it is called a turned kiss. Four. Lastly,
• 1:29:34
  when the lower lip is pressed with much force, it is called a pressed
• 1:29:39
  kiss. There is also a fifth kind of kiss, called the greatly pressed
• 1:29:45
  kiss, which is affected by taking hold of the lower lip between two fingers,
• 1:29:49
  and then, after touching it with the tongue, pressing it with great
• 1:29:53
  force with the lip. As regards kissing, a wager may be laid as
• 1:29:59
  to which will get ho hold of the lips of the other. First.
• 1:30:01
  If the woman loses, she should pretend to cry, should keep her lover
• 1:30:05
  off by shaking her hands, and turn away from him, and dispute with
• 1:30:10
  him, saying, let another wager be laid. If she loses this a
• 1:30:15
  second time, she should appear doubly distressed. And when her lover is off
• 1:30:19
  his guard or asleep, she should get hold of his lower lip and hold
• 1:30:24
  it in her teeth so that it should not slip away. And then she
• 1:30:28
  should laugh, make a loud noise to ride him, dance about, and
• 1:30:32
  say whatever she likes in a joking way, moving her eyebrows and rolling her
• 1:30:36
  eyes. Such are the wagers and quarrels as far as kissing is concerned.
• 1:30:43
  But the same may be applied with regard to the pressing or scratching with the
• 1:30:45
  nails and fingers, biting and striking. All these, however, are only
• 1:30:51
  peculiar to men and women of intense passion. When a man kisses the upper
• 1:30:56
  lip of a woman, while she, in return kisses his lower it is
• 1:31:00
  called the kiss of the upper lip. When one of them takes both the
• 1:31:04
  lips of the other between his or her own, it is called a clasping
• 1:31:09
  kiss. A woman, however, only takes this kind of kiss from a
• 1:31:13
  man who has no mustache, And on the occasion of this kiss, if
• 1:31:17
  one of them touches the teeth, the tongue, and the palette of the
• 1:31:20
  other with his or her tongue, it is called the fighting of the tongue.
• 1:31:27
  In the same way the pressing of the teeth of the wan against the
• 1:31:30
  mouth of the other is to be practiced. Kissing is of four kinds,
• 1:31:34
  moderate, contracted, pressed, and soft, according to the different parts of
• 1:31:41
  the body which are kissed for. Different kinds of kisses are appropriate for different
• 1:31:45
  parts of the body. When a woman looks at the face of her lover
• 1:31:48
  while he is asleep and kisses it to show her intention or desire, it
• 1:31:54
  is called a kiss that kindles love. When a woman kisses her lover while
• 1:32:00
  he is engaged in business, or while he is quarreling with her, or
• 1:32:03
  while he is looking at something else, so that his mind may be turned
• 1:32:08
  away, it is called a kiss that turns away. When a lover,
• 1:32:13
  coming home late at night, kisses his beloved who is asleep or in bed,
• 1:32:16
  in order to show her his desire, it is called a kiss that
• 1:32:20
  awakens. On such an occasion, the woman may pretend to be asleep at
• 1:32:26
  the time of her lover's arrival, so that she may know his intention and
• 1:32:30
  obtain respect from him. When a person kisses the reflection of the person he
• 1:32:34
  loves. In a mirror, in water, or on a wall, it
• 1:32:39
  is called a kiss showing the intention. When a person kisses a child sitting
• 1:32:45
  on his lap, or a picture or an image or figure in the presence
• 1:32:48
  of the person beloved by him, it is called a transferred kiss. When
• 1:32:54
  at night at a theater or in an assembly of cast men, a man
• 1:32:59
  coming up toward a woman kisses a finger of her hand if she be standing,
• 1:33:02
  or a toe of her foot if she be sitting. Or when a
• 1:33:06
  woman is shampooing her lover's body, places her face on his thigh, as
• 1:33:11
  if she was sleepy, so as to inflame his passion, and kisses his
• 1:33:15
  thigh or great toe. It is called a demonstrative kiss. There is also
• 1:33:20
  a verse on the subject, as follows. Whatever things may be done by
• 1:33:26
  one of the lovers to the other, the same should be returned by the
• 1:33:30
  other. That is, if the woman kisses him, he should kiss her
• 1:33:33
  in return. If she strikes him, he should also strike her in return.
• 1:33:41
  Chapter four on pressing or marking, or scratching with the nails. When
• 1:33:47
  love becomes intense, pressing with the nails or scratching the body with them is
• 1:33:51
  practiced and it is done on the following occasions, on the first visit,
• 1:33:58
  at the time of setting out on a journey, on the return from a
• 1:34:00
  journey, at the time when an angry lover is reconciled, and lastly when
• 1:34:05
  the woman is intoxicated. But pressing with the nails is not a usual thing
• 1:34:11
  except with those who are intensely passionate, that is, full of passion.
• 1:34:15
  It is employed together with biting by those to whom the practice is agreeable.
• 1:34:21
  Pressing with the nails is of the eight following kinds, according to the forms
• 1:34:26
  of the marks which are produced. One sounding two, half moon three,
• 1:34:33
  a circle four, a line five, a tiger's nail or claw six,
• 1:34:42
  a peacock's foot seven, the jump of a hare eight the leaf of a
• 1:34:47
  blue lotus. The places that are to be pressed with the nails are as
• 1:34:53
  follows, the armpit, the throat, the breasts, the lips, the
• 1:34:59
  jagana or middle parts of the body, and the thighs. But Suvar Nanabia
• 1:35:04
  is of opinion that when the impetuosity of passion is excessive, then the places
• 1:35:10
  need not be considered. The qualities of good nails are that they should be
• 1:35:15
  bright, well set clean, entire convex, soft, and glossy in appearance.
• 1:35:21
  Nails are of three kinds according to their size, small, middling,
• 1:35:27
  Large. Large nails, which give grace to the hands and attract the hearts
• 1:35:31
  of women from their appearance, are possessed by the Bengalese. Small nails,
• 1:35:36
  which can be used in various ways and are to be applied only with the
• 1:35:41
  object of giving pleasure, are possessed by the people of the southern districts.
• 1:35:45
  Middling nails, which contain the properties of both the above kinds, belong to
• 1:35:50
  the people of the Maharashtra. One When a person presses the chin, the
• 1:35:57
  breasts, the lower lip, or the yagana of another so softly that no
• 1:36:01
  scratch or mark is left, but only the hair on the body becomes erect
• 1:36:06
  from the touch of the nails, and the nails themselves make a sound.
• 1:36:11
  It is called a sounding or pressing with the nails. This pressing is used
• 1:36:15
  in the case of a young girl when her lover shampoos her, scratches her
• 1:36:19
  head, and wants to trouble or frighten her. Two. The curved mark
• 1:36:26
  with the nails, which is impressed on the neck and the breasts is called
• 1:36:30
  the half moon. Three. When the half moons are impressed opposite to each
• 1:36:35
  other, it is called a circle. This mark with the nails is generally
• 1:36:40
  made on the navel, the small cavities about the buttocks, and on the
• 1:36:44
  joints of the thigh. Four. A mark in the form of a small
• 1:36:49
  line, and which can be made on any part of the body is called
• 1:36:53
  a line. Five. This same line, when it is curved and made
• 1:36:59
  on the breast, is called a tiger's nail. Six. When a curved
• 1:37:03
  mark is made on the breast by means of the five nails, it is
• 1:37:06
  called a peacock's foot. This mark is made with the object of being praised,
• 1:37:12
  for it requires a great deal of skill to make it properly. Seven.
• 1:37:16
  When five marks with the nails are made close to one another near the
• 1:37:20
  nipple of the breast, it is called the jump of a hare. Eight.
• 1:37:27
  A mark made on the breast or on the hips in the form of
• 1:37:30
  a leaf of the blue lotus is called the leaf of a blue lotus.
• 1:37:33
  When a person is going on a journey and makes a mark on the thighs
• 1:37:38
  or on the breast, it is called a token of remembrance. On such
• 1:37:42
  an occasion, three or four lines are impressed close to one another with the
• 1:37:46
  nails. Here ends the marking with the nails. Marks of other kinds than
• 1:37:51
  the above may also be made with the nails. For the ancient authors say
• 1:37:57
  that as there are innumerable degrees of skill among men, the practice of this
• 1:38:01
  art being known to all, so there are innumerable ways of making these marks.
• 1:38:08
  And as pressing or marking with the nails is independent of love, no
• 1:38:12
  one can say with certainty how many different kinds of marks where the nails do
• 1:38:15
  actually exist. The reason of this is Betsiayana says that as variety is necessary
• 1:38:23
  in love, so love is to be produced by means of variety. It
• 1:38:28
  is on this account that kurtesans who are well acquainted with various ways and means,
• 1:38:32
  becomes so desirable. For if variety is sought in all the arts and
• 1:38:36
  amusements, such as archery and others, how much more should it be sought
• 1:38:42
  after In the present case, the marks of the nails should not be made
• 1:38:45
  on married women, but particular kinds of marks may be made on their private
• 1:38:50
  parts for the remembrance and increase of love. There are also some verses on
• 1:38:56
  the subject as follows. The love of a woman who sees the marks of
• 1:39:00
  nails on the private parts of her body, even though they are old and
• 1:39:04
  almost worn out, becomes again fresh and new. If there be no marks
• 1:39:10
  of nails to remind a person of the passages of love, then love is
• 1:39:14
  lessened in the same way as when no union takes place for a long time.
• 1:39:19
  Even when a stranger sees at a distance a young woman with the marks
• 1:39:23
  of nails on her breast, he is filled with love and respect for her.
• 1:39:29
  Footnote. From this, it would appear that in ancient times the breasts
• 1:39:33
  of women were not covered, and this is seen in the painting of the
• 1:39:36
  Auejunta and other caves, where we find that the breasts of even royal ladies
• 1:39:42
  and others are exposed and a footnote. A man also who carries the marks
• 1:39:48
  of nails and teeth on some parts of his body, influences the mind of
• 1:39:53
  a woman, even though it be ever so firm. In short, nothing
• 1:39:58
  tends to increase love so mutch much as the effects of marking with the nails
• 1:40:01
  and biting. End of Chapter four, Part two, Chapter five on biting
• 1:40:10
  and the means to be employed with regard to women of different countries. All
• 1:40:16
  the places that can be kissed are also the places that can be bitten,
• 1:40:20
  except the upper lip, the interior of the mouth, and the eyes.
• 1:40:26
  The qualities of good teeth are as follows. They should be equal, possessed
• 1:40:30
  of a pleasing brightness, capable of being colored, of proper proportions, unbroken,
• 1:40:38
  and with sharp ends. The defects of teeth, on the other hand,
• 1:40:42
  are that they are blunt, protruding from the gums, rough, soft,
• 1:40:46
  large, and loosely set. The following are the different kinds of biting.
• 1:40:53
  The hidden bite, the swollen bite, the point, the line of
• 1:40:58
  points, the coral and the jewel, the line of jewels, the broken
• 1:41:03
  cloud, the biting of the bore. One, the biting which is shown
• 1:41:10
  only by the excessive redness of the skin that is bitten is called the hidden
• 1:41:15
  bite. Two, When the skin is pressed down on both sides, it
• 1:41:19
  is called the swollen bite. Three. When a small portion of the skin
• 1:41:26
  is bitten with two teeth only, it is called the point. Four.
• 1:41:30
  When such small portions of the skin are bitten with all the teeth, it
• 1:41:34
  is called the line of points. Five. The biting which is done by
• 1:41:41
  bringing together the teeth and the lips is called the coral and the jewel.
• 1:41:45
  The lip is the coral, and the teeth the jewel. Six. When
• 1:41:51
  biting is done with all the teeth, it is called the line of jewels.
• 1:41:57
  Seven. The biting, which consists of unequal risings in a circle,
• 1:42:01
  and which comes from the space between the teeth, is called the broken cloud.
• 1:42:06
  This is impressed on the breasts. Eight. The biting, which consists
• 1:42:12
  of many broad rows of marks near to one another and with red intervals,
• 1:42:16
  is called the biting of a bore. This is impressed on the breasts and
• 1:42:20
  the shoulders. And these two last modes of biting are peculiar to persons of
• 1:42:26
  intense passion. The lower lip is the place on which the hidden bite,
• 1:42:30
  the swollen bite, and the point are made. Again, the swollen bite,
• 1:42:35
  and the coral and the jewel bite are done on the cheek. Kissing,
• 1:42:40
  pressing with the nails, and biting are the ornaments of the left cheek,
• 1:42:44
  and when the word cheek is used, it is to be understood as
• 1:42:46
  the left cheek. Both the line of points and the line of jewels are
• 1:42:51
  to be impressed on the throat. The armpit and the joints of the thighs.
• 1:42:57
  But the line of points alone is to be impressed on the forehead and
• 1:43:00
  the thighs. The marking with the nails and the biting of the following things,
• 1:43:06
  that is, an ornament of the forehead, an ear ornament, a
• 1:43:10
  bunch of flowers, a betel leaf, or a tamala leaf, which are
• 1:43:15
  worn by or belong to the woman that is beloved, are signs of the
• 1:43:18
  desire of enjoyment. Herein the different kinds of biting. In the affairs of
• 1:43:26
  love, a man should do such things as are agreeable to the women of
• 1:43:29
  different countries. The women of the central countries, that is between the Ganges
• 1:43:34
  and the Jumna, are noble in their character, not accustomed to disgraceful practices,
• 1:43:41
  and dislike pressing the nails and biting. The women of the Balhka country
• 1:43:46
  are gained over by striking. The women of Avantika are fond of foul pleasures
• 1:43:51
  and have not good manners. The women of the Maharashtra are fond of practicing
• 1:43:58
  the sixty four arts. They utter low in harsh words and like to be
• 1:44:02
  spoken to in the same way, and have an impetuous desire of enjoyment.
• 1:44:08
  The women of Pataliputra that is the modern Patna, are of the same nature
• 1:44:14
  as the women of the Maharashtra, but show their likings only in secret.
• 1:44:19
  The women of the Dravida country, though they are rubbed impressed about at the
• 1:44:24
  time of sexual enjoyment, have a slow fall of seamen, that is,
• 1:44:28
  they are very slow in the act of coition. The women of Vanavasi are
• 1:44:33
  moderately passionate. They go through every kind of enjoyment, cover their bodies and
• 1:44:39
  abuse those who utter low, mean and harsh words. The women of Avanti
• 1:44:45
  hate kissing, marking with the nails, and biting, but they have a
• 1:44:48
  fondness for various kinds of sexual union. The women of Mawa like embracing and
• 1:44:55
  kissing, but not wounding, and they are gained over by striking. The
• 1:45:00
  women of Abhira and those of the country about the Indus and five Rivers that
• 1:45:04
  is the Punjab, are gained over by the Aparishataka or mouth congress. The
• 1:45:11
  women of Operatika are full of passion and makes slowly the sound sit The women
• 1:45:17
  of the Latin country have even more impetuous desire and also make the sound.
• 1:45:25
  The women of the street Rajya and of koshola Uda are full of impetuous desire.
• 1:45:31
  Their seamen falls in large quantities, and they are fond of taking medicine
• 1:45:35
  to make it do so. The women of the Odra country have tender bodies.
• 1:45:41
  They are fond of enjoyment and have a liking for voluptuous pleasures. The
• 1:45:45
  women of Gandha have tender bodies and speak sweetly. Now, Suvarnarabna is of
• 1:45:53
  opinion that that which is agreeable to the nature of a particular person is of
• 1:45:58
  more consequence than that which is agreeable to a whole nation, and that therefore
• 1:46:02
  the peculiarities of the country should not be observed. In such cases, the
• 1:46:06
  various pleasures, the dress, and the sports of one country are in time
• 1:46:11
  borrowed by another, and in such a case these things must be considered as
• 1:46:15
  belonging originally to that country. Among the things mentioned above, embracing, kissing,
• 1:46:21
  et cetera, those which increase passion should be done first, and those
• 1:46:27
  which are only for amusement or variety should be done afterwards. There are also
• 1:46:31
  some verses on this subject, as follows. When a man bites a woman
• 1:46:36
  forcibly, she should angrily do the same to him with double force. Thus
• 1:46:43
  a point should be returned with a line of points, and a line of
• 1:46:45
  points with a broken cloud. And if she be excessively chafed, she should
• 1:46:50
  at once begin a love quarrel with him. At such a time, she
• 1:46:55
  should take hold of her lover by the hair and bend his head down and
• 1:46:59
  kiss his life lower lip. And then, being intoxicated with love, she
• 1:47:03
  should shut her eyes and bite him in various places, even by day,
• 1:47:09
  and in a place of public resort. When her lover shows her any mark
• 1:47:13
  that she may have inflicted on his body, she should smile at the sight
• 1:47:16
  of it, and, turning her face as if she were going to chide
• 1:47:19
  him, she should show him with an angry look, the marks on her
• 1:47:23
  own body that have been made by him. Thus, if men and women
• 1:47:28
  act according to each other's liking, their love for each other will not be
• 1:47:31
  lessened even in one hundred years. Chapter six of the Different ways of lying
• 1:47:40
  down and various kinds of congress. On the occasion of a high congress,
• 1:47:46
  the mariigi, dear woman should lie down in such a way as to widen
• 1:47:51
  her yoni while in a low congress, the hastini elephant woman should lie down
• 1:47:58
  so as to contract hers, but in an equal congress, they should lie
• 1:48:01
  down in the natural position. What is said above concerning the mariigi and the
• 1:48:06
  hastini applies also to the vadawa or mere woman. In a low congress,
• 1:48:12
  the woman should particularly make use of medicine to cause her desires to be satisfied
• 1:48:16
  quickly. The dear woman has the following three ways of lying down. The
• 1:48:23
  widely opened position, the yawning position, the position of the wife of indra.
• 1:48:30
  One when she lowers her head and raises her middle parts, it is
• 1:48:34
  called the widely opened position. At such a time the man should apply some
• 1:48:40
  unguent so as to make the entrance easy. Two, when she raises her
• 1:48:45
  thighs and keeps them wide apart and engages in congress, it is called the
• 1:48:50
  yawning position. Three. When she places her thighs with her legs doubled on
• 1:48:57
  them upon her sides, and thus thus engages in congress, it is called
• 1:49:01
  the position of indrani, and this is learnt only by practice. The position
• 1:49:06
  is also useful in the case of the highest congress. The clasping position is
• 1:49:13
  used in low congress and in the lowest congress, together with the pressing position,
• 1:49:18
  the twining position, and the mayor's position. When the legs of both
• 1:49:24
  the male and the female are stretched straight out over each other, it is
• 1:49:29
  called the clasping position. It is of two kinds, the side position and
• 1:49:33
  the supine position, according to the way in which they lie down. In
• 1:49:39
  the side position, the male should invariably lie on his left side and cause
• 1:49:44
  the woman to lie on her right side, and this rule is to be
• 1:49:46
  observed in lying down with all kinds of women. When after congress has begun
• 1:49:53
  in the clasping position, the woman presses her lover with her thighs, it
• 1:49:58
  is called the pressing position. When the woman places one of her thighs across
• 1:50:02
  the thigh of her lover, it is called the twining position. When a
• 1:50:08
  woman forcibly holds in her yoni the lingam after it is in, it is
• 1:50:13
  called the mare's position. This is learnt by practice only and is chiefly found
• 1:50:17
  among the women of the Andra country. The above are the different ways of
• 1:50:23
  lying down mentioned by Babhavra. Suvarnanabia, however, gives the following in addition,
• 1:50:30
  when the female raises both of her thighs straight up, it is called
• 1:50:33
  the rising position. When she raises both of her legs and places them on
• 1:50:39
  her lover's shoulders, it is called the yawning position. When the legs are
• 1:50:45
  contracted and thus held by the lover before his bosom, it is called the
• 1:50:48
  pressed position. When only one of her legs is stretched out, it is
• 1:50:54
  called the half pressed position. When the woman places one of her legs on
• 1:50:59
  her lover's shoulder and stretches the other out, and then places the latter on
• 1:51:03
  his shoulder and stretches out the other and continues to do so. Alternately,
• 1:51:09
  it is called the splitting of a bamboo. When one of her legs is
• 1:51:14
  placed on the head and the other is stretched out, it is called the
• 1:51:18
  fixing of a nail. This is learnt by practice only. When both the
• 1:51:24
  legs of the woman are contracted and placed on her stomach, it is called
• 1:51:28
  the crab's position. When the thighs are raised and placed one upon the other,
• 1:51:33
  it is called the packed position. When the shanks are placed one upon
• 1:51:39
  the other. It is called the lotus like position. When a man during
• 1:51:45
  congress turns round and enjoys the woman without leaving her, while she embraces him
• 1:51:49
  round the back all the time. It is called the turning position and is
• 1:51:55
  learnt only by practice. Thus, says Suvarnanabia, these different ways of lying
• 1:52:00
  down, sitting, and standing should be practiced in water, because it is
• 1:52:04
  easy to do so therein. But Vetsyayana is of opinion that congress in water
• 1:52:11
  is improper because it is prohibited by the religious law. When a man and
• 1:52:16
  a woman support themselves on each other's bodies or on a wall or pillar,
• 1:52:21
  and thus while standing engaging congress, it is called the supported congress. When
• 1:52:28
  a man supports himself against a wall, and the woman, sitting on his
• 1:52:32
  hands, joined together and held underneath her, throws her arms round his neck,
• 1:52:38
  and, putting her thighs alongside his waist, moves herself by her feet,
• 1:52:43
  which are touching the wall against which the man is leaning, it is
• 1:52:45
  called the suspended congress. When a woman stands on her hands and feet like
• 1:52:50
  a quadruped, and her lover mounts her like a bull, it is called
• 1:52:56
  the congress of a cow. At this time, everything that is orderedordinarily done
• 1:53:00
  on the bosom should be done on the back. In the same way can
• 1:53:03
  be carried on the congress of a dog, the congress of a goat,
• 1:53:08
  the congress of a deer, the forcible mounting of an ass, the congress
• 1:53:13
  of a cat, the jump of a tiger, the pressing of an elephant,
• 1:53:17
  the rubbing of a boar, and the mounting of a horse. And
• 1:53:21
  in all these cases the characteristics of these different animals should be manifested by acting
• 1:53:27
  like them. When a man enjoys two women at the same time, both
• 1:53:31
  of whom love him equally, it is called the united congress. When a
• 1:53:35
  man enjoys many women altogether, it is called the congress of a herd of
• 1:53:40
  cows. The following kinds of congress, that is sporting in water, or
• 1:53:45
  the congress of an elephant with many female elephants, which is said to take
• 1:53:50
  place only in the water, The congress of a collection of goats, the
• 1:53:55
  congress of a collection of deer take place in the imitation of these animal animals.
• 1:54:00
  In Gramaneri, many young men enjoy a woman that may be married to
• 1:54:04
  one of them, either one after the other or at the same time.
• 1:54:09
  Thus one of them holds her, another enjoys her. A third uses her
• 1:54:14
  mouth, a fourth holds her middle part, and in this way they go
• 1:54:18
  on enjoying her several parts. Alternately, the same things can be done when
• 1:54:24
  several men are sitting in company with one courtisan, or when one courtisan is
• 1:54:28
  alone with many men. In the same way, this can be done by
• 1:54:31
  the women of the King's harem when they accidentally get hold of a man.
• 1:54:38
  The people in the southern countries have also a congress in the anis. This
• 1:54:42
  is called the lower congress. Thus ends the various kinds of congress. There
• 1:54:47
  are also two verses on the subject, as follows. An ingenious person should
• 1:54:54
  multiply the kinds of congress after the fashion of the different kinds of beasts and
• 1:54:58
  of birds. For these different kinds of congress, performed according to the usage
• 1:55:02
  of each country and the liking of each individual, generate love, friendship,
• 1:55:09
  and respect in the hearts of women. End of Chapter six, Part two,
• 1:55:15
  Chapter seven. Of the various modes of striking, and of the sounds
• 1:55:19
  appropriate to them, sexual intercourse can be compared to a quarrel on account of
• 1:55:28
  the contrarieties of love and its tendency to dispute the place of striking with passion
• 1:55:33
  is the body, and on the body the special places are the shoulders,
• 1:55:38
  the head, the space between the breasts, the back, the jigana or
• 1:55:44
  middle part of the body, the sides. Striking is of four kinds,
• 1:55:48
  that is, striking with the back of the hand, striking with the fingers,
• 1:55:53
  a little contracted striking with the fist, striking with the open palm of
• 1:55:58
  the hand, on account of its causing pain. Striking gives rise to the
• 1:56:02
  hissing sound, which is of various kinds, and to the eight kinds of
• 1:56:06
  crying, that is the sound hin, the thundering sound, the cooing sound,
• 1:56:14
  the weeping sound, the sound foot, the sound fat, the sound
• 1:56:19
  soot, the sound plait. Besides these, there are also words having a
• 1:56:26
  meaning, such as mother, and those that are expressive of prohibition, sufficiency,
• 1:56:31
  desire, of liberation, pain, or praise, and to which may
• 1:56:35
  be added sounds like those of the dove, the cuckoo, the green pigeon,
• 1:56:41
  the parrot, the bee, the sparrow, the flamingo, the duck,
• 1:56:45
  and the quail, which are all occasionally made use of. Blows with
• 1:56:48
  a fist should be given on the back of the woman while she is sitting
• 1:56:53
  on the lap of the man, and she should give blows in return,
• 1:56:57
  abusing the man as if she were angry, and make the cooing and the
• 1:57:00
  weeping sounds. While the woman is engaged in congress, the space between the
• 1:57:04
  breasts should be struck with the back of the hand, slowly at first,
• 1:57:10
  and then proportionately to the increasing excitement until the end. At this time,
• 1:57:15
  the sounds hin and others may be made alternately or optionally according to habit.
• 1:57:20
  When the man making the sound fat strikes the woman on the head with the
• 1:57:26
  fingers of his hand a little contracted, it is called pras ritaka, which
• 1:57:30
  means striking with the fingers of the hand a little contracted. In this case,
• 1:57:35
  the appropriate sounds are the cooing sound, the sound fat, and the
• 1:57:41
  sound foot in the interior of the mouth, and at the end of congress,
• 1:57:45
  the sighing and weeping sounds. The sound fat is an imitation of the
• 1:57:49
  sound of a bamboo being split, while the sound foot is like the sound
• 1:57:55
  made by something falling into water. At all times, when kiss when singing
• 1:58:00
  such like things are begun, the woman should give a reply with a hissing
• 1:58:03
  sound. During the excitement. When the woman is not accustomed to striking.
• 1:58:09
  She continually utters words expressive of prohibition, sufficiency, or desire of liberation,
• 1:58:15
  as well as the words father, mother, intermingled with the sighing, weeping,
• 1:58:20
  and thundering sounds. Footnote. Men who are well acquainted with the art
• 1:58:26
  of love are well aware how often one woman differs from another in her size
• 1:58:30
  and sounds. During the time of congress. Some women like to be talked
• 1:58:34
  to in the most loving way, others in the most abusive way, and
• 1:58:39
  so on. Some women enjoy themselves with closed eyes in silence, others make
• 1:58:44
  a great noise over it, and some almost faint away. The great art
• 1:58:48
  is to ascertain what gives them the greatest pleasure and what specialties they like best.
• 1:58:55
  And a footnote. Towards the conclusion of the congress, the breasts,
• 1:59:00
  the jigana, and the sides of the woman should be pressed with the open
• 1:59:02
  palms of the hand with some force until the end of it, and then
• 1:59:06
  sounds like those of the quail or the goose should be made. There are
• 1:59:12
  also two verses on the subject, as follows. The characteristics of manhood are
• 1:59:16
  said to consist of roughness and impetuosity, while weakness tenderness, sensibility, and
• 1:59:24
  an inclination to turn away from unpleasant things are the distinguishing marks of womanhood.
• 1:59:30
  The excitement of passion and peculiarities of habit may sometimes cause contrary results to appear,
• 1:59:35
  but these do not last long, and in the end the natural state
• 1:59:40
  is resumed. The wedge on the bosom, the scissors on the head,
• 1:59:45
  the piercing instrument on the cheeks, and the pinchers on the breasts and sides
• 1:59:50
  may also be taken into consideration with the other foremodes of striking, and thus
• 1:59:56
  give eight ways altogether. More ways of striking with instruments are peculiar to the
• 2:00:01
  people of the southern countries, and the marks made by them are seen on
• 2:00:05
  the breasts of their women. They are local peculiarities, but Vietziayana is of
• 2:00:11
  opinion that the practice of them is painful, barbarous, and base, and
• 2:00:15
  quite unworthy of imitation. In the same way, anything that is a local
• 2:00:20
  peculiarity should not always be adopted elsewhere, and even in the place where the
• 2:00:26
  practice is prevalent, excess of it should always be avoided. Instances of the
• 2:00:30
  dangerous use of them may be given as follows. The king of the Panchalas
• 2:00:35
  killed the Kurtazan Madhavasina by means of the wedge. During congress. King Shahta
• 2:00:42
  Karni Shatavahana of the Kantalas deprived his great queen Malavayati of her life by a
• 2:00:48
  pair of scissors. And Naradeva, whose hand was deformed, blinded a dancing
• 2:00:54
  girl by directing a piercing instrument in a wrong way. There are also two
• 2:01:00
  verses on the subject as follows. About these things, there cannot be either
• 2:01:04
  enumeration or any definite rule. Congress, having once commenced passion alone, gives
• 2:01:10
  birth to all the acts of the parties. Such passionate actions and amorous gesticulations
• 2:01:17
  or movements which rise on the spur of the moment and during sexual intercourse,
• 2:01:23
  cannot be defined and are as irregular as dreams. A horse, having once
• 2:01:28
  attained the fifth degree of motion, goes on with blind speed, regardless of
• 2:01:32
  pits, ditches and posts in his way. And in the same manner,
• 2:01:36
  a loving pair become blind with passion in the heat of congress, and go
• 2:01:41
  on with great impetuosity, paying not the least regard to excess. For this
• 2:01:45
  reason, one who is well acquainted with the science of love, and knowing
• 2:01:49
  his own strength, as also the tenderness, impetuosity and strength of the young
• 2:01:55
  woman, should act accordingly. The various modes of enjoyment are not for all
• 2:01:59
  dear time or for all persons, but they should only be used at the
• 2:02:03
  proper time and in the proper countries and places. Chapter eight about women acting
• 2:02:12
  the part of a man and of the work of a man. When a
• 2:02:16
  woman sees that her lover is fatigued by constant congress, without having his desire
• 2:02:21
  satisfied, she should, with his permission, lay him down upon his back
• 2:02:27
  and give him assistance by acting his part. She may also do this to
• 2:02:30
  satisfy the curiosity of her lover or her own desire of novelty. There are
• 2:02:36
  two ways of doing this. The first is when during congress she turns round
• 2:02:42
  and gets on the top of her lover in such a manner as to continue
• 2:02:45
  the congress without obstructing the pleasure of it. And the other is when she
• 2:02:49
  acts the man's part from the beginning at such a time, with flowers in
• 2:02:55
  her hair hanging loose, and her smiles broken by hard breathings. She should
• 2:03:00
  press upon her lover's bosom with her own breasts, and lowering her head frequently,
• 2:03:04
  should do in return the same actions which he used to do before returning
• 2:03:09
  his blows and chaffing him. Should say, I was laid down by you
• 2:03:14
  and fatigued with hard congress. I shall now therefore lay you down in return.
• 2:03:19
  She should then again manifest her own bashfulness, her fatigue, and her
• 2:03:24
  desire of stopping the congress. In this way, she should do the work
• 2:03:28
  of a man, which we shall presently relate. Whatever is done by a
• 2:03:32
  man for giving pleasure to a woman is called the work of a man,
• 2:03:36
  and is as follows. While the woman is lying on his bed, and
• 2:03:42
  is as it were, abstracted by his conversation, he should loosen the knot
• 2:03:45
  of her undergarments, and when she begins to dispute with him, he should
• 2:03:49
  overwhelm her with kisses. Then, when his lingam is erect, he should
• 2:03:55
  touch her with his hands in various places and gently manipulate various parts of the
• 2:04:00
  body. If the woman is bashful, and if it is the first time
• 2:04:04
  they have come together, the man should place his hands between her thighs,
• 2:04:09
  which she would probably keep close together. And if she is a very young
• 2:04:13
  girl, she should first get his hands upon her breasts, which she would
• 2:04:16
  probably cover with her own hands, and under her armpits, and on her
• 2:04:20
  neck. If, however, she is a seasoned woman, he should do
• 2:04:26
  whatever is agreeable either to him or to her, and whatever is fitting for
• 2:04:30
  the occasion. After this, he should take hold of her hair and hold
• 2:04:34
  her chin in his fingers for the purpose of kissing her. On this,
• 2:04:39
  if she is a young girl, she will become bashful and close her eyes.
• 2:04:44
  Anyhow, he should gather from the action of the woman what things would
• 2:04:47
  be pleasing to her during congress. Here, Suvarnabia says that while a man
• 2:04:53
  is doing to the woman what he likes best during congress, he should always
• 2:04:57
  make a point of pressing those parts of her body on which she turns her
• 2:05:00
  eyes. The signs of the enjoyment and satisfaction of the woman are as follows
• 2:05:06
  her body relaxes, she closes her eyes, she puts aside all bashfulness,
• 2:05:13
  and shows increased willingness to unite the two organs as closely together as possible.
• 2:05:17
  On the other hand, the signs of her want of enjoyment, and of
• 2:05:21
  failing to be satisfied are as follows. She shakes her hands, she does
• 2:05:26
  not let the man get up, feels dejected, bites the man, kicks
• 2:05:30
  him, and continues to go on moving after the man has finished. In
• 2:05:35
  such cases, the man should rub the yoni of the woman with his hand
• 2:05:39
  and fingers, as the elephant rubs anything with his trunk before engaging in congress,
• 2:05:45
  until it is softened, and after that is done, he should proceed
• 2:05:48
  to put his lingam into her. The acts to be done by the man
• 2:05:53
  are moving forward, friction or churning, piercing, rubbing, pressing, giving
• 2:06:00
  a blow, the blow of a bore, the blow of a bull,
• 2:06:05
  the sporting of a sparrow. One. When the organs are brought together properly
• 2:06:12
  and directly, it is called moving the organ forward. Two. When the
• 2:06:16
  lingam is held with the hand and turned all round in the yoni, it
• 2:06:20
  is called churning. Three. When the yonie is lowered and the upper part
• 2:06:26
  of it is struck with the lingum, it is called piercing. Four.
• 2:06:31
  When the same thing is done on the lower part of the yonie, it
• 2:06:34
  is called rubbing. Five When the yonie is pressed by the lingam for a
• 2:06:40
  long time, it is called pressing. Six. When the lingam is removed
• 2:06:45
  to some distance from the yoni, and then forcibly strikes it, it is
• 2:06:48
  called giving a blow. Seven. When only one part of the yonie is
• 2:06:55
  rubbed with the lingum, it is called the blow of a bore. When
• 2:07:00
  both sides of the yonie are rubbed in this way, it is called the
• 2:07:03
  blow of a bull. Nine. When the lingam is in the yonie and
• 2:07:10
  moved up and down frequently and without being taken out, it is called the
• 2:07:14
  sporting of a sparrow. This takes place at the end of congress. When
• 2:07:18
  a woman acts the part of a man, she has the following things to
• 2:07:21
  do, in addition to the nine given above. That is, the pair
• 2:07:26
  of tongs, the top, the swing. One. When the woman holds
• 2:07:32
  the lingam in her yonie, draws it in, presses it, and keeps
• 2:07:36
  it thus in her for a long time, it is called the pair of
• 2:07:41
  tongs. Two, When while engaged in congress, she turns round like a
• 2:07:46
  wheel, it is called the top. This is learnt by practice only.
• 2:07:53
  Three. When on such an occasion the man lifts up the middle part of
• 2:07:57
  his body, and the woman turns round her middle part. It is called
• 2:08:01
  the swing. When the woman is tired, she should place her forehead on
• 2:08:05
  that of her lover, and should thus take rest without disturbing the union of
• 2:08:09
  the organs. And when the woman has rested herself, the man should turn
• 2:08:13
  round and begin the congress again. There are also some verses on the subject,
• 2:08:18
  as follows. Though a woman is reserved and keeps her feelings concealed,
• 2:08:24
  yet when she gets on the top of a man, she then shows all
• 2:08:28
  her love and desire. A man should gather from the actions of the woman
• 2:08:31
  of what disposition she is and in what way she likes to be enjoyed.
• 2:08:37
  A woman during her monthly courses, a woman who has been lately confined,
• 2:08:41
  and a fat woman should not be made to act the part of a man.
• 2:08:48
  End of Chapter eight, Part two, Chapter nine of the ap Rushtaka
• 2:08:54
  or Mouth Congress. Footnote. This practice appears to who have been prevalent in
• 2:09:01
  some parts of India from a very ancient time. The Shustruta, a work
• 2:09:05
  on medicine some two thousand years old, describes the wounding of the lingam with
• 2:09:11
  the teeth as one of the causes of a disease treated upon in that work.
• 2:09:15
  Traces of the practice are found as far back as the eighth century.
• 2:09:18
  For various kinds of the aparishtaka are represented in the sculptures of many Shaiva temples
• 2:09:24
  a Bavu Vaneshwara near katak In Orisa and which were built about that period.
• 2:09:31
  From these sculptures being found in such places, it would seem that this practice
• 2:09:37
  was popular in that part of the country at that time. It does not
• 2:09:39
  seem to be so prevalent now in Hindustan. Its place perhaps is filled up
• 2:09:45
  by the practice of sodomy introduced since the Mohammedan period. And a footnote.
• 2:09:52
  There are two kinds of eunuchs, those that are disguised as males and those
• 2:09:56
  that are disguised as females. Eunuchs disguised as females imitate their dress, speech,
• 2:10:03
  gestures, tenderness, timidity, simplicity, softness, and bashfulness. The
• 2:10:09
  acts that are done on the jagana or middle parts of women are done in
• 2:10:15
  the mouths of these eunuchs, and this is called opereshtaka. These eunuchs derive
• 2:10:20
  their imaginable pleasure and their livelihood from this kind of congress, and they lead
• 2:10:24
  the life of courtesans. So much concerning eunuchs disguised as females. Eunuchs disguised
• 2:10:33
  as males keep their desires secret, and when they wish to do anything,
• 2:10:37
  they lead the life of shampooers. Under the pretense of shampooing, a eunuch
• 2:10:41
  of this kind embraces and draws towards himself the thighs of the man whom he
• 2:10:46
  is shampooing, and after this he touches the joints of his thighs and his
• 2:10:50
  jagana, or central portions of his body. Then, if he finds the
• 2:10:56
  lingam of the man erect, he presses it with his hands and chaffs him
• 2:11:01
  for getting into that state. If after this, and after knowing his intention,
• 2:11:05
  the man does not tell the eunuch to proceed, then the latter does
• 2:11:09
  it of his own accord and begins the congress. If, however, he
• 2:11:13
  is ordered by the man to do it, then he disputes with him and
• 2:11:18
  only consents at last with difficulty. The following eight things are then done by
• 2:11:22
  the eunuch, one after the other. That is, the nominal congress,
• 2:11:28
  biting the sides, pressing outside, pressing inside, kissing, rubbing, sucking
• 2:11:35
  a mango fruit, swallowing up. At the end of each of these,
• 2:11:41
  the eunuch expresses his wish to stop, But when one of them is finished,
• 2:11:46
  the man desires him to do another, and after that is done,
• 2:11:48
  then the one that follows it, and so on. One. When holding
• 2:11:54
  the man's lingam with his hand and placing it between his lips, the eunuch
• 2:11:58
  moves about his mouth. It is called the nominal congress. Two. When
• 2:12:05
  covering the end of the lingum with his fingers collected together like the bud of
• 2:12:09
  a plant or flour, the unuch presses the sides of it with his lips
• 2:12:13
  using his teeth. Also, it is called biting the sides. Three.
• 2:12:20
  When being desired to proceed, the eunuch presses the end of the lingam with
• 2:12:24
  his lips closed together and kisses it as if he were drawing it out.
• 2:12:28
  It is called the outside pressing. Four. When being asked to go on,
• 2:12:35
  he puts the lingum further into his mouth and presses it with his lips,
• 2:12:39
  and then takes it out. It is called the inside pressing. Five.
• 2:12:46
  When holding the lingum in his hand, the eunuch kisses it as if
• 2:12:50
  he were kissing the lower lip, it is called kissing. Six. When
• 2:12:56
  after kissing it he touches it with his tongue everywhere and passes is the tongue
• 2:13:00
  over the end of it, it is called rubbing. Seven. When in
• 2:13:05
  the same way he puts the half of it into his mouth and forcibly kisses
• 2:13:09
  and sucks it, this is called sucking a mango fruit. Eight. And
• 2:13:16
  lastly, when with the consent of the man, the eunuch puts the whole
• 2:13:18
  lingam into his mouth and presses it to the very end, as if he
• 2:13:22
  were going to swallow it up, it is called swallowing up. Striking,
• 2:13:30
  scratching, and other things may also be done during this kind of congress.
• 2:13:33
  The operashtaka is practiced only by unchaste and wanton women, female attendants and serving
• 2:13:41
  mates, that is, those who are not married to anybody, but who
• 2:13:43
  live by shampooing. The Akaryas who are ancient and venerable authors are of opinion
• 2:13:50
  that this operashtaka is the work of a dog and not of a man,
• 2:13:54
  because it is a low practice and opposed to the orders of the Holy writ,
• 2:14:00
  and because the man himself suffers by bringing his lingam into contact with the
• 2:14:03
  mouths of eunuchs and women. But Vetsiayana says that the orders of the Holy
• 2:14:09
  writ do not affect those who resort to cortisans, and the law prohibits the
• 2:14:13
  practice of the oparishtaka with married women only as regards the injury to the male
• 2:14:20
  that can be easily remedied. The people of eastern India do not resort to
• 2:14:24
  women who practice the oparishtaka. The people of Ahishchatra resort to such women,
• 2:14:31
  but do nothing with them so far as the mouth is concerned. The people
• 2:14:37
  of Sakita do with these women every kind of mouth congress, while the people
• 2:14:41
  of Nagara do not practice this, but do every other thing. The people
• 2:14:46
  of the Shuracina country on the southern bank of the Jumna do everything without any
• 2:14:50
  hesitation, for they say that women, being naturally unclean, no one can
• 2:14:56
  be certain about their character, their purity, their conduct, their practices,
• 2:15:01
  their confidences, or their speech. They are, not, however, on
• 2:15:05
  this account, to be abandoned, because religious law, on the authority of
• 2:15:09
  which they are reckoned pure lays down that the utter of a cow is clean
• 2:15:13
  at the time of milking, though the mouth of a cow and also the
• 2:15:16
  mouth of her calf are considered unclean by the Hindoos. Again, a dog
• 2:15:22
  is clean when he seizes a deer in hunting, though food touched by a
• 2:15:26
  dog is otherwise considered very unclean. A bird is clean when it causes a
• 2:15:33
  fruit to fall from a tree by pecking at it, though things eaten by
• 2:15:37
  crows and other birds are considered unclean. And the mouth of a woman is
• 2:15:41
  clean for kissing and such like things at the time of sexual intercourse. Vets
• 2:15:46
  Yayana moreover thinks that in all these things connected with love, everybody should act
• 2:15:52
  according to the custom of his country and his own inclination. There are also
• 2:15:56
  the following verses on the subject. The male servants of some men carry on
• 2:16:03
  the mouth congress with their masters. It is also practiced by some citizens who
• 2:16:07
  know each other well among themselves. Some women of the Harem, when they
• 2:16:11
  are amorous, do the acts of the mouth on the yonis of one another,
• 2:16:16
  and some men do the same thing with women. The way of doing
• 2:16:20
  this, that is, of kissing the yoni, should be known from kissing
• 2:16:24
  the mouth. When a man and woman lie down in an inverted order,
• 2:16:28
  that is, with the head of the one towards the feet of the other,
• 2:16:31
  and carry on this congress. It is called the congress of a crow.
• 2:16:37
  For the sake of such things, courtesans abandoned men possessed of good qualities,
• 2:16:43
  liberal and clever, and become attached to low persons, such as slaves
• 2:16:46
  and elephant drivers. The aparishtaka or mouth congress should never be done by a
• 2:16:52
  learned brahmin, by a minister that carries on the business of a state,
• 2:16:58
  or by a man of good reputation, because though the practice is allowed by
• 2:17:01
  the Shastras, there is no reason why it should be carried on, and
• 2:17:05
  need only be practiced in particular cases, as for instance, the taste and
• 2:17:11
  the strength and the digestive qualities of the flesh of dogs are mentioned in works
• 2:17:16
  on medicine. But it does not therefore follow that it should be eaten by
• 2:17:20
  the wise. In the same way, there are some men, some places,
• 2:17:24
  and some times with respect to which these practices can be made use of.
• 2:17:30
  A man should therefore pay regard to the place, to the time,
• 2:17:33
  and to the practice which is to be carried out, as also as to
• 2:17:39
  whether it is agreeable to his nature and to himself. And then he may
• 2:17:43
  or may not practice these things according to circumstances. But after all these things
• 2:17:48
  being done secretly, and the mind of the man being fickle, how can
• 2:17:52
  it be known what any person will do at any particular time and for any
• 2:17:58
  particular purpose. Chapter ten of the Way, How to begin and how to
• 2:18:05
  end the congress, Different kinds of congress and love quarrels. In the pleasure
• 2:18:11
  room, decorated with flowers and fragrant with perfumes, attended by his friends and
• 2:18:18
  servants, the citizen should receive the woman, who will come bathed and dressed,
• 2:18:22
  and will invite her to take refreshment and to drink freely. He should
• 2:18:26
  then seat her on his left side, and holding her hair, and touching
• 2:18:31
  also the end and not of her garment, he should gently embrace her with
• 2:18:35
  his right arm. He should then carry on an amusing conversation on various subjects,
• 2:18:41
  and may also talk suggestively of things which would be considered as coarse or
• 2:18:46
  not to be mentioned generally in society. They may then sing, either with
• 2:18:52
  or without gesticulations, and play on musical instruments, talk about the arts,
• 2:18:56
  and persuade each other to drink. At last, when the woman is overcome
• 2:19:01
  with love and desire, the citizens should dismiss the people that may be with
• 2:19:05
  him, giving them flowers, ointment, and betel leaves. And then when
• 2:19:11
  the two are left alone, they should proceed as has been already described in
• 2:19:15
  the previous chapters, such is the beginning of sexual union. At the end
• 2:19:20
  of the congress, the lovers, with modesty and not looking at each other,
• 2:19:26
  should go separately to the washing room. After this, sitting in their
• 2:19:31
  own places, they should eat some betal leaves, and the citizen should apply
• 2:19:35
  with his own hand to the body of the woman some pure sandalwood ointment or
• 2:19:39
  ointment of some other kind. He should then embrace her with his left arm,
• 2:19:43
  and with agreeable words, should cause her to drink from a cup held
• 2:19:48
  in his own hand, or he may give her water to drink. They
• 2:19:52
  can then eat sweetmeats or anything else according to their likings, and may drink
• 2:19:58
  fresh juice, soup, gruel, extracts of meat, sherbet, the juice
• 2:20:03
  of mango fruits, the extract of the juice of the citron tree mixed with
• 2:20:07
  sugar, or anything that may be liked in different countries and known to be
• 2:20:13
  sweet, soft and pure. Footnote the fresh juice of the cocoanut tree,
• 2:20:18
  the date tree, and other kinds of palm trees are drunk in India.
• 2:20:22
  It will not keep fresh very long, but ferments rapidly and is then distilled
• 2:20:28
  into liquor. The lovers may also sit on the terrace of the palace or
• 2:20:33
  house and enjoy the moonlight and carry on an agreeable conversation. At this time,
• 2:20:39
  too, while the woman lies in his lap with her face towards the
• 2:20:43
  moon, the citizen should show her the different planets, the Morning Star,
• 2:20:48
  the Polar Star, and the seven Rishis or great Bear. This is the
• 2:20:54
  end of sexual union. Congress is of the following kinds. Loving Congress,
• 2:21:01
  Congress of subsequent love, Congress of artificial love, Congress of transferred love,
• 2:21:09
  Congress like that of eunuchs, deceitful Congress, Congress of spontaneous love. One.
• 2:21:18
  When a man and a woman who have been in love with each other
• 2:21:20
  for some time come together with great difficulty, or when one of the two
• 2:21:24
  returns from a journey or is reconciled after having been separated on account of a
• 2:21:30
  quarrel, then congress is called the loving Congress. Is carried on according to
• 2:21:35
  the liking of the lovers and as long as they choose. Two. When
• 2:21:41
  two persons come together while their love for each other is still in its infancy,
• 2:21:46
  their congress is called the Congress of subsequent love. Three When a man
• 2:21:52
  carries on the congress by exciting himself by means of the sixty four ways,
• 2:21:58
  such as kissing it, etc. Or when a man and a woman come
• 2:22:03
  together, though in reality they are both attached to different persons, Their congress
• 2:22:07
  is then called Congress of artificial love. At this time, all the ways
• 2:22:13
  and means mentioned in the Kmo Shastra should be used. Four When a man,
• 2:22:18
  from the beginning to the end of the congress, though having connection with
• 2:22:22
  a woman, thinks all the time that he is enjoying another one whom he
• 2:22:26
  loves, it is called the Congress of transferred love. Five. Congress between
• 2:22:33
  a man and a female water carrier or a female servant of a caste lower
• 2:22:37
  than his own, lasting only until the desire is satisfied, is called congress
• 2:22:43
  like that of eunuchs. Here external touches, kisses and manipulations are not to
• 2:22:48
  be employed. Six. The Congress between a courtesan and a rustic, and
• 2:22:54
  that between citizens and the women of villages and bordering countries is called deceitful congress.
• 2:23:03
  Seven. The congress that takes place between two persons who are attached to
• 2:23:07
  one another, and which is done according to their own liking, is called
• 2:23:11
  spontaneous congress. Thus ends the kinds of congress we shall now speak of love
• 2:23:18
  quarrels. A woman who is very much in love with a man cannot bear
• 2:23:22
  to hear the name of her rival mentioned, or to have any conversation regarding
• 2:23:28
  her, or to be addressed by her name through mistake. If such takes
• 2:23:31
  place, a great quarrel arises, and the woman cries, becomes angry,
• 2:23:37
  tosses her hair about, strikes her lover, falls from her bed or seat,
• 2:23:43
  and, casting aside her garlands and ornaments, throws herself down on the
• 2:23:46
  ground. At this time the lover should attempt to reconcile her with conciliatory words,
• 2:23:52
  and should take her up carefully and place her on her bed. But
• 2:23:58
  she, not replying to his question, and with increased anger, should bend
• 2:24:01
  down his head by pulling his hair, and having kicked him once twice or
• 2:24:07
  thrice on his arm's head, bosom or back should then proceed to the door
• 2:24:11
  of the room. Dataka says that she should then sit angrily near the door
• 2:24:16
  and shed tears, but should not go out because she would be found fault
• 2:24:20
  with for going away. After a time, when she thinks that the conciliatory
• 2:24:26
  words and actions of her lover have reached their utmost, she should then embrace
• 2:24:31
  him, talking to him with harsh and reproachful words, but at the same
• 2:24:35
  time showing a loving desire for congress. When the woman is in her own
• 2:24:41
  house and has quarreled with her lover, she should go to him and show
• 2:24:45
  how angry she is and leave him. Afterwards, the citizen, having sent
• 2:24:50
  the Vita, the vidushaka or the Pithemerda to pacify her, she should accompany
• 2:24:56
  them back to the house and spend the night with her lover. Footnote.
• 2:25:01
  The characteristics of these three individuals have been given in Part one, page thirty
• 2:25:05
  one and footnote. Thus, and the love quarrels in conclusion, a man
• 2:25:13
  employing the sixty four means mentioned by Patrava obtains his object and enjoys the woman
• 2:25:20
  of the first quality, though he may speak well on other subjects if he
• 2:25:24
  does not know the sixty four divisions, no great respect is paid to him
• 2:25:28
  in the assembly of the learned. A man devoid of other knowledge, but
• 2:25:33
  well acquainted with the sixty four divisions, becomes a leader in any society of
• 2:25:37
  men and women. What men will not respect the sixty four parts, considering
• 2:25:43
  they are respected by the learned, by the cunning, and by the courtesans
• 2:25:48
  footnote. A definition of the sixty four parts or divisions is given in Chapter
• 2:25:54
  two, page forty five and footnote. As the sixty four parts are respected,
• 2:26:01
  are charming, and add to the talent of women, they are called
• 2:26:03
  by the acharyas dear to women. A man skilled in the sixty four parts
• 2:26:09
  is looked upon with love by his own wife, by the wives of others,
• 2:26:13
  and by courtesans. And of Part two, Part three about the acquisition
• 2:26:20
  of a wife. Chapter one on marriage. When a girl of the same
• 2:26:26
  caste and a virgin is married in accordance with the precepts of Holy writ,
• 2:26:31
  the results of such a union are the acquisition of dharma and arthur offspring,
• 2:26:37
  affinity, increase of friends, and untarnished love. For this reason, a
• 2:26:43
  man should fix his affections upon a girl who is of good family, whose
• 2:26:46
  parents are alive, and who is three years or more younger than himself.
• 2:26:52
  She should be born of a highly respectable family, possessed of wealth, well
• 2:26:56
  connected, and with many relations and friends. She should also be beautiful,
• 2:27:01
  of a good disposition, with lucky marks on her body, and with good
• 2:27:05
  hair, nails, teeth, ears, eyes, and breasts, neither more
• 2:27:11
  nor less than they ought to be, and no one of them entirely wanting,
• 2:27:15
  and not troubled with a sickly body. The man should, of course
• 2:27:20
  also possess these qualities himself, But at all events, says Gotakamuka, a
• 2:27:26
  girl who has been already joined with others, that is no longer a maiden,
• 2:27:30
  should never be loved, for it would be reproachable to do such a
• 2:27:33
  thing now. In order to bring about a marriage with such a girl,
• 2:27:37
  as described above, the parents and relations of the man should exert themselves,
• 2:27:43
  as also such friends on both sides as may be desired to assist in the
• 2:27:48
  matter. These friends should bring to the notice of the girl's parents the faults,
• 2:27:52
  both present and future, of all the other men that may wish to
• 2:27:56
  marry her, and should at the same time extol even to exaggeration all the
• 2:28:01
  excellencies ancestral and paternal of their friend, so as to endear him to them,
• 2:28:07
  and particularly to those that may be liked by the girl's mother. One
• 2:28:11
  of the friends should also distinguish himself as an astrologer and declare the future good
• 2:28:18
  fortune and wealth of his friend by showing the existence of all the lucky omens
• 2:28:22
  footnote. The flight of a blue jay on a person's left side is considered
• 2:28:28
  a lucky omen when one starts on any business. The appearance of a cat
• 2:28:31
  before anyone at such a time is looked on as a bad omen. There
• 2:28:35
  are many omens of the same kind en footnote and signs footnote, such as
• 2:28:43
  the throbbing of the right eye of men and the left eye of women,
• 2:28:46
  et cetera. En footnote, the good influence of planets, the auspicious entrance
• 2:28:54
  of the sun into a sign of the zodiac, propitious stars, and fortunate
• 2:28:58
  marks on his body. Others again should rouse the jealousy of the girl's mother
• 2:29:03
  by telling her that their friend has a chance of getting from some other quarter
• 2:29:07
  even a better girl than hers. A girl should be taken as a wife,
• 2:29:13
  as also given in marriage when fortune, signs, omens, and the
• 2:29:18
  words of others are favorable. Footnote. Before anything is begun, it is
• 2:29:22
  accustomed to go early in the morning to a neighbor's house and overhear the first
• 2:29:28
  words that may be spoken in his family, And according as the words heard
• 2:29:31
  are of good or bad import so draw an inference as to the success or
• 2:29:35
  failure of the undertaking. And footnote. For says Gotakamuka. A man should
• 2:29:43
  not marry at any time he likes. A girl who is asleep, crying,
• 2:29:48
  or gone out of the house when sought in marriage, or who is
• 2:29:52
  betrothed to another, should not be married. The following also should be avoided.
• 2:29:58
  One who is kept concealed, one who has an ill sounding name,
• 2:30:03
  One who has her nose depressed, one who has her nostril turned up,
• 2:30:07
  one who is formed like a male, one who is bent down, one
• 2:30:13
  who is crooked thighs, one who has a projecting forehead, one who has
• 2:30:18
  a bald head, one who does not like purity, one who has been
• 2:30:24
  polluted by another, one who is afflicted with the gulma footnote. A disease
• 2:30:31
  consisting of any glandular enlargement in any part of the body and footnote one who
• 2:30:37
  is disfigured in any way, one who has fully arrived at puberty, one
• 2:30:43
  who is a friend, one who is a younger sister, one who is
• 2:30:48
  a vaishakari footnote a woman, the palms of whose hands and the soles of
• 2:30:54
  whose feet are always perspiring, and footnote. In this the same way,
• 2:31:00
  a girl who is called by the name of one of the twenty seven stars,
• 2:31:03
  or by the name of a tree or of a river is considered worthless,
• 2:31:09
  as also a girl whose name ends in R or L. But some
• 2:31:13
  authors say that prosperity is gained only by marrying that girl to whom one becomes
• 2:31:16
  attached, and that therefore no other girl but the one who is loved,
• 2:31:20
  should be married by anyone. When a girl becomes marriageable, her parents should
• 2:31:26
  dress her smartly, and should place her where she can be easily seen by
• 2:31:31
  all. Every afternoon, having dressed her and decorated her in a becoming manner,
• 2:31:37
  they should send her with her female companions to sports sacrifices and marriage ceremonies,
• 2:31:43
  and thus show her to advantage in society. Because she is a kind
• 2:31:46
  of merchandise. They should also receive with kind words and signs of friendliness.
• 2:31:52
  Those of an auspicious appearance who may come, accompanied by their friends and relations,
• 2:31:58
  for the purpose of marrying their daughter, and under some pretext or other,
• 2:32:01
  having first dressed her becomingly, should then present her to them. After
• 2:32:07
  this they should await the pleasure of fortune, and with this object should appoint
• 2:32:11
  a future day on which a determination could be come to with regard to their
• 2:32:16
  daughter's marriage. On this occasion, when the persons have come, the parents
• 2:32:20
  of the girls should ask them to bathe and dine, and should say everything
• 2:32:26
  will take place at the proper time, and should not then comply with the
• 2:32:31
  request, but should settle the matter later. When a girl is thus acquired,
• 2:32:35
  either according to the custom of the country or according to his own desire,
• 2:32:41
  the man should marry her in accordance with the precepts of the Holy Writ
• 2:32:45
  according to one of the four kinds of marriage. Thus ends marriage. There
• 2:32:50
  are also some verses on the subject, as follows amusement in society, such
• 2:32:56
  as completing verses begun by others. Marriages and auspicious ceremonies should be carried on
• 2:33:03
  neither with superiors nor inferiors, but with our equals, that should be known
• 2:33:09
  as a high connection when a man, after marrying a girl has to serve
• 2:33:13
  her and her relations afterwards like a servant, and such a connection is censured
• 2:33:18
  by the good. On the other hand, that reproachable connection, where a
• 2:33:24
  man, together with his relations, lords it over his wife, is called
• 2:33:28
  a low connection by the wise. But when both the man and the woman
• 2:33:33
  afford mutual pleasure to each other, and when the relatives on both sides pay
• 2:33:37
  respect to one another, such is called a connection in the proper sense of
• 2:33:41
  the word. Therefore, a man should contract neither a high connection by which
• 2:33:46
  he is obliged to bound down afterwards to his kinsman, nor a low connection,
• 2:33:52
  which is universally reprehended by all. Chapter two of Creating Confidence in the
• 2:34:00
  Girl. For the first three days after marriage, the girl and her husband
• 2:34:05
  should sleep on the floor, abstain from sexual pleasures, and eat their food
• 2:34:09
  without seasoning it either with alkali or salt. For the next seven days,
• 2:34:15
  they should bathe amidst the sounds of auspicious musical instruments, should decorate themselves,
• 2:34:20
  dine together, and pay attention to their relations as well as to those who
• 2:34:26
  have come to witness their marriage. This is applicable to persons of all castes.
• 2:34:31
  On the night of the tenth day, the man should begin in a
• 2:34:33
  lonely place with soft words, and thus create confidence in the girl. Some
• 2:34:39
  authors say that for the purpose of winning her over, he should not speak
• 2:34:43
  to her for three days, but the followers of bab Rava are of opinion
• 2:34:48
  that if the man does not speak with her for three days, the girl
• 2:34:52
  may be discouraged by seeing him spiritless like a pillar, and becoming dejected.
• 2:34:58
  She may begin to despise him as a eunuch. Vitsyayana says that the man
• 2:35:03
  should begin to win her over and to create confidence in her, but should
• 2:35:09
  abstain it first from sexual pleasures. Women, being of a tender nature,
• 2:35:13
  want tender beginnings, and when they are forcibly approached by men by whom they
• 2:35:18
  are but slightly acquainted, they sometimes suddenly become haters of sexual connection, and
• 2:35:24
  sometimes even haters of the male sex. The man should therefore approach the girl
• 2:35:30
  according to her liking, and should make use of those devices by which he
• 2:35:33
  may be able to establish himself more and more into her confidence. These devices
• 2:35:39
  are as follows. He should embrace her first of all, in a way
• 2:35:43
  she likes most because it does not last for a long time. He should
• 2:35:50
  embrace her with the upper part of his body, because that is easier and
• 2:35:52
  simpler. If the girl is grown up, or if the man has known
• 2:35:56
  her for some time, he may him bring her by the light of a
• 2:36:01
  lamp. But if he is not well acquainted with her, or if she
• 2:36:03
  is a young girl, he should then embrace her in darkness. When the
• 2:36:09
  girl accepts the embrace, the man should put a tambullah or screw of betel
• 2:36:15
  nut and betel leaves in her mouth, and if she will not take it,
• 2:36:18
  he should induce her to do so by conciliatory words, entreaties, oaths,
• 2:36:24
  and kneeling at her feet. For it is a universal rule that however
• 2:36:28
  bashful or angry a woman may be, she never disregards a man kneeling at
• 2:36:33
  her feet. At the time of giving this tambula, he should kiss her
• 2:36:37
  mouth softly and gracefully, without making any sound. When she has gained over
• 2:36:43
  in this respect, he should then make her talk, And so that she
• 2:36:46
  may be induced to talk, he should ask her questions about things of which
• 2:36:50
  he knows or pretends to know nothing, and of which can be answered in
• 2:36:54
  a few words. If she does not speak to him, he should not
• 2:37:00
  frighten her, but should ask her the same thing again and again in a
• 2:37:03
  conciliatory manner. If she does not then speak, he should urge her to
• 2:37:09
  give a reply, because, as Gotakamuka says, all girls hear everything said
• 2:37:15
  to them by men, but do not themselves sometimes say a single word.
• 2:37:20
  When she is thus importuned, the girl should give replies by shakes of the
• 2:37:26
  head, but if she quarreled with a man, she should not even do
• 2:37:30
  that. When she is asked by the man whether she wishes for him and
• 2:37:35
  whether she likes him, she should remain silent for a long time, and,
• 2:37:39
  when at last importune to reply, should give him a favorable answer by
• 2:37:43
  a nod of the head. If the man is previously acquainted with the girl,
• 2:37:48
  he should converse with her by means of a female friend who may be
• 2:37:52
  favorable to him and in the confidence of both, and carry on the conversation
• 2:37:56
  on both sides. On such an occasion, the girl should smile with her
• 2:38:01
  head bent down, and if the female friend say more on her part than
• 2:38:05
  she was desired to do, she should chide her and dispute with her,
• 2:38:11
  The female friend should say in jest even what she is not desired to say
• 2:38:15
  by the girl, and add she says so, on which the girl should
• 2:38:20
  say indistinctly and prettily, oh, no, I did not say so.
• 2:38:24
  And she should then smile and throw an occasional glance towards the man. If
• 2:38:31
  the girl is familiar with the man, she should place near him, without
• 2:38:33
  saying anything that tamboola the ointment or the garland that he may have asked for,
• 2:38:41
  or she may tie them up in his upper garment. While she is
• 2:38:43
  engaged in this, the man should touch her young breasts in the sounding way
• 2:38:48
  of pressing with the nails, and if she prevents him doing this, he
• 2:38:52
  should say to her, I will not do it again if you will embrace
• 2:38:56
  me, and should in this way cause her to embrace him. While he
• 2:39:01
  is being embraced by her, he should pass his hand repeatedly over and about
• 2:39:05
  her body. By and by he should place her in his lap and try
• 2:39:11
  more and more to gain her consent. And if she will not yield to
• 2:39:15
  him, he should frighten her by saying, I shall impress marks of my
• 2:39:18
  teeth and nails on your lips and breasts, and then make similar marks on
• 2:39:22
  my own body, and shall tell my friends that you did them. What
• 2:39:26
  will you say then? In this and other ways, as fear and confidence
• 2:39:33
  are created in the minds of children, so should the man gain her over
• 2:39:37
  to his wishes. On the second and third nights, after her confidence has
• 2:39:43
  increased still more, he should feel the whole of her body with his hands
• 2:39:48
  and kiss her all over. He should also place his hands upon her thighs
• 2:39:52
  and shampoo them, and if he succeed in this, he should then shampoo
• 2:39:56
  the joints of her thighs. If she tries to prevent him doing this,
• 2:40:01
  he should say to her what harm is there in doing it, and should
• 2:40:05
  persuade her to let him do it. After gaining this point, he should
• 2:40:09
  touch her private parts, should loosen her girdle and the knot of her dress,
• 2:40:13
  and turning up her lower garment, should shampoo the joints of her naked
• 2:40:18
  thighs under various pretenses. He should do all these things, but he should
• 2:40:22
  not at that time begin actual congress. After this, he should teach her
• 2:40:28
  the sixty four arts, should tell her how much he loves her, and
• 2:40:31
  describe to her the hopes which he formally entertained regarding her. He should also
• 2:40:37
  promise to be faithful to her in future, and should dispel all her fears
• 2:40:41
  with respect to rival women. And at last, after having overcome her bashfulness,
• 2:40:48
  he should begin to enjoy her in a way so as not to frighten
• 2:40:50
  her. So much about creating confidence in the girl, and there are moreover
• 2:40:56
  some verses on the subject. As follows, A man acting according to the
• 2:41:01
  inclinations of a girl should try and gain her over so that she may love
• 2:41:05
  him and place her confidence in him. A man does not succeed either by
• 2:41:11
  implicitly following the inclination of a girl or by wholly opposing her, and he
• 2:41:16
  should therefore adopt a middle course. He who knows how to make himself beloved
• 2:41:22
  by women, as well as to increase their honor and create confidence in them,
• 2:41:26
  this man becomes an object of their love. But he who neglects a
• 2:41:31
  girl, thinking she is too bashful, is despised by her as a beast
• 2:41:35
  ignorant of the working of the female mind. Moreover, a girl forcibly enjoyed
• 2:41:41
  by one who does not understand the hearts of girls becomes nervous, uneasy,
• 2:41:46
  and dejected, and suddenly begins to hate the man who has taken advantage of
• 2:41:50
  her. And then when her love is not understood or returned, she sinks
• 2:41:56
  into despondency, becomes either a hater of men mind altogether, or hating her
• 2:42:01
  own man. She has recourse to other men. Footnote. These last few
• 2:42:09
  lines have been exemplified in many ways in many novels of this century. End
• 2:42:15
  of Chapter two, Part three, Chapter three on courtship and the manifestation of
• 2:42:20
  the feelings by outward signs and deeds. A poor man possessed of good qualities,
• 2:42:28
  a man born of a low family possessed of mediocre qualities, a neighbor
• 2:42:33
  possessed of wealth, and one under the control of his father, mother,
• 2:42:37
  or brothers should not marry without endeavoring to gain over the girl from her childhood
• 2:42:43
  to love and esteem them. Thus, a boy separated from his parents and
• 2:42:48
  living in the house of his uncle should try to gain over the daughter of
• 2:42:50
  his uncle or some other girl, even though she be previously betrothed to another.
• 2:42:56
  And this way of gaining over a girl, says Gotakamuka, is unexceptional
• 2:43:01
  because dharma can be accomplished by means of it, as well as by any
• 2:43:05
  other way of marriage. When a boy has thus begun to woo the girl
• 2:43:11
  he loves, he should spend his time with her and amuse her with various
• 2:43:15
  games and diversions fitted for their age and acquaintanceship, such as picking and collecting
• 2:43:20
  flowers, making garlands of flowers, playing the parts of members of a fictitious
• 2:43:26
  family, cooking food, playing with dice, playing with cards, the game
• 2:43:31
  of odd and even the game of finding out the middle finger, the game
• 2:43:35
  of six pebbles, and such other games as may be prevalent in the country
• 2:43:41
  and agreeable to the disposition of the girl. In addition to this, he
• 2:43:45
  should carry on various amusing games played by several persons together, such as hide
• 2:43:50
  and seek, playing with seeds, hiding things in several small heaps of wheat
• 2:43:54
  and looking for them, blind man's bluff, gymnastic exercises, and other games
• 2:44:01
  of the same sort. In company with the girl, her friends and female
• 2:44:05
  attendants, the man should also show great kindness to any woman whom the girl
• 2:44:11
  thinks fit to be trusted, and should also make new acquaintances. But above
• 2:44:16
  all he should attach to himself by kindness and little services the daughter of the
• 2:44:20
  girl's nurse, for if she be gained over, even though she comes to
• 2:44:24
  know of his design, she does not cause any obstruction, but is sometimes
• 2:44:30
  even able to effect a union between him and the girl. And though she
• 2:44:35
  knows the true character of the man, she always talks of as many excellent
• 2:44:39
  qualities to the parents and relations of the girl, even though she may not
• 2:44:43
  be desired to do so by him. In this way, the man should
• 2:44:48
  do whatever the girl takes most delight in, and he should get for her
• 2:44:52
  whatever she may have a desire to possess. Thus he should procure for her
• 2:44:58
  such playthings as may be hardly known to other girls. He may also show
• 2:45:03
  her a ball dyed with various colors, and other curiosities of the same sort,
• 2:45:07
  and should give her dolls made of cloth, wood, buffalo, horn,
• 2:45:13
  ivory, wax, flour, or earth, also utensils for cooking food,
• 2:45:18
  and figures in wood, such as a man and woman standing, a
• 2:45:22
  pair of rams or goats or sheep. Also temples made of earth, bamboo,
• 2:45:28
  or wood dedicated to various goddesses, and cages for parrots, cuckoos,
• 2:45:33
  starlings, quails, cocks, and partridges, water vessels of different sorts and
• 2:45:39
  of elegant forms, machines for throwing water about guitars, stands for putting images
• 2:45:46
  upon stools, lac red, arsenic, yellow, ointment, vermilion, and
• 2:45:52
  coleerium, as well as sandalwood, saffron, betel nut, and betal leaves.
• 2:46:00
  Such things should be given at different times whenever he gets a good opportunity
• 2:46:03
  of meeting her, and some of them should be given in private and some
• 2:46:07
  in public, according to circumstances. In short, he should try in every
• 2:46:11
  way to make her look upon him as one who would do for her everything
• 2:46:16
  that she wanted to be done. In the next place, he should get
• 2:46:20
  her to meet him in some place privately, and should then tell her that
• 2:46:24
  the reason of his giving presents to her in secret was the fear that the
• 2:46:28
  parents of both of them might be displeased. And then he might add that
• 2:46:33
  the things which he had given her had been much desired by other people.
• 2:46:37
  When her love begins to show signs of increasing, he should relate to her
• 2:46:43
  agreeable stories. If she expresses a wish to hear such narratives, or if
• 2:46:48
  she takes delight in Legerdamen, he should amaze her by performing various tricks of
• 2:46:54
  jugglery, or if she feels a great curiosity to see a performance of the
• 2:46:58
  various arts, he should show his own skill in them. When she is
• 2:47:03
  delighted with singing, he should entertain her with music. And on certain days,
• 2:47:07
  and at the time of going together to moonlight fairs and festivals, and
• 2:47:11
  at the time of her return after being absent from home, he should present
• 2:47:16
  her with bouquets of flowers, and with chaplets for the head, and with
• 2:47:20
  ear ornaments and rings. For these are the proper occasions on which such things
• 2:47:26
  should be presented. He should also teach the daughter of the girl's nurse all
• 2:47:31
  the sixty four means of pleasure practiced by men, and under this pretext should
• 2:47:37
  also inform her of his great skill in the art of sexual enjoyment. All
• 2:47:43
  this time he should wear a fine dress and make as good an appearance as
• 2:47:46
  possible. For young women love men who live with them, and who are
• 2:47:50
  handsome, good looking, and well dressed. As for the saying that though
• 2:47:56
  women may fall in love, they still make no effort themselves to gain over
• 2:48:00
  the object of their affections, that is only a matter of idle talk.
• 2:48:05
  Now, a girl always shows her love by outward signs and actions, such
• 2:48:09
  as the following. She never looks the man in the face and becomes abashed
• 2:48:15
  when she is looked at by him. Under some pretext or other, she
• 2:48:20
  shows her limbs to him. She looks secretly at him though he has gone
• 2:48:24
  away from her side, hangs down her head when she has asked some question
• 2:48:28
  by him, and answers in indistinct words and unfinished sentences. Delights to be
• 2:48:35
  in his company for a long time. Speaks to her attendants in a peculiar
• 2:48:39
  tone with the hope of attracting his attention towards her. When she is at
• 2:48:43
  a distance from him, does not wish to go from the place where he
• 2:48:48
  is. Under some pretext or other, she makes him look at different things,
• 2:48:52
  narrates to him tales and stories very slowly, so that she may continue
• 2:48:58
  conversing with him for a long time time, kisses and embraces before him.
• 2:49:03
  A child sitting at her lap draws ornamental marks on the foreheads of her female
• 2:49:07
  servants. Performs sportive and graceful movements when her attendants speak jestingly to her in
• 2:49:13
  the presence of her lover, confides in her lover's friends and respects and obeys
• 2:49:20
  them, shows kindness to his servants, converses with them, and engages them
• 2:49:24
  to do her work as if she were their mistress, and listens attentively to
• 2:49:30
  them when they tell stories about her lover to somebody else. Enters his house
• 2:49:35
  when induced to do so by the daughter of her nurse, and by her
• 2:49:39
  assistance, manages to converse and play with him. Avoids being seen by her
• 2:49:45
  lover when she is not dressed and decorated, gives him, by the hand
• 2:49:48
  of her female friend her ear, ornament, ring, or garland of flowers
• 2:49:54
  that he may have asked to see, always wears anything that he may have
• 2:49:58
  presented to her, become dejected when any other bridegroom is mentioned by her parents,
• 2:50:03
  and does not mix with those who may be of her party or who
• 2:50:07
  may support his claims. There are also some verses on the subject, as
• 2:50:13
  follows. A man who has seen and perceived the feelings of the girl towards
• 2:50:18
  him, and who has noticed the outward signs of movements by which those feelings
• 2:50:24
  are expressed, should do everything in his power to affect a union with her.
• 2:50:28
  He should gain over a young girl by childlike sports, a damsel come
• 2:50:33
  of age by his skill in the arts, and a girl that loves him
• 2:50:37
  by having recourse to persons in whom she confides. Chapter four about things to
• 2:50:45
  be done only by the man and the acquisition of the girl thereby, also
• 2:50:50
  what is to be done by a girl to gain over a man and subject
• 2:50:54
  him to her. Now, when the girl begins to show her love by
• 2:50:58
  outward signs and motions, as described in the last chapter, the lover should
• 2:51:05
  try to gain her over entirely by various ways and means, such as the
• 2:51:09
  following. When engaged with her in any game or sport, he should intentionally
• 2:51:15
  hold her hand. He should practice upon her the various kinds of embraces,
• 2:51:20
  such as the touching embrace, and others already described in a preceding chapter,
• 2:51:26
  Part two. Chapter two, he should show her a pair of human beings
• 2:51:31
  cut out of the leaf of a tree, and such things. At intervals.
• 2:51:35
  When engaged in water sports, he should dive at a distance from her
• 2:51:39
  and come up close to her. He should show an increased liking for the
• 2:51:43
  new foliage of trees, and such like things. He should describe to her
• 2:51:48
  the pangs he suffers on her account. He should relate to her the beautiful
• 2:51:52
  dream that he has had with reference to other women. At parties and assemblies
• 2:51:58
  of his caste, he should she should sit near her and touch her under
• 2:52:01
  some pretense or other, and having placed his foot upon hers, he should
• 2:52:07
  slowly touch each of her toes and press the ends of the nails. If
• 2:52:11
  successful in this, he should get hold of her foot with his hand and
• 2:52:15
  repeat the same thing. He should also press the finger of her hand between
• 2:52:20
  his toes when she happens to be washing his feet. And whenever he gives
• 2:52:24
  anything to her or takes anything from her, he should show her by his
• 2:52:28
  manner, and look how much he loves her. He should sprinkle upon her
• 2:52:33
  the water brought for rinsing his mouth, and when alone with her in a
• 2:52:37
  lonely place or in darkness, he should make love to her and tell her
• 2:52:41
  the true state of his mind, without distressing her in any way. Whenever
• 2:52:46
  he sits with her on the same seat or bed, he should say to
• 2:52:50
  her, I have something to tell you in private, And then when she
• 2:52:54
  comes to hear it in a quiet place, he should express his love to
• 2:52:58
  her. More More by manner and signs than by words. When he comes
• 2:53:03
  to know the state of her feelings towards him, he should pretend to be
• 2:53:07
  ill, and should make her come to his house to speak to him.
• 2:53:11
  There, he should intentionally hold her hand and place it on his eyes and
• 2:53:16
  forehead, and under the pretense of preparing some medicine for him, he should
• 2:53:20
  ask her to do work for his sake in the following words. This work
• 2:53:24
  must be done by you and by nobody else. When she wants to go
• 2:53:30
  away, he should let her go with an earnest request to come and see
• 2:53:33
  him again. This device of illness should be continued for three days and three
• 2:53:39
  nights. After this, When she begins coming to see him frequently, he
• 2:53:45
  should carry on long conversations with her. For says Gotakamuka, though a man
• 2:53:50
  love a girl ever so much, he never succeeds in winning her without a
• 2:53:54
  great deal of talking. At last, when the man finds since the girl
• 2:54:00
  completely gained over, he may then begin to enjoy her. As for the
• 2:54:05
  saying that women grow less timid than usual during the evening and in darkness,
• 2:54:11
  and are desirous of congress at those times, and do not oppose men then,
• 2:54:16
  and should only be enjoyed at these hours. It is a matter of
• 2:54:18
  talk. Only when it is impossible for the man to carry on his endeavors
• 2:54:24
  alone, he should, by means of the daughter, of her nurse,
• 2:54:28
  or of a female friend in whom she confides, cause the girl to be
• 2:54:33
  brought to him without making known to her his design, and he should then
• 2:54:37
  proceed with her in the manner above described. Or he should, in the
• 2:54:41
  beginning send his own female servant to live with the girl as her friend,
• 2:54:46
  and should then gain her over by her means. At last, when he
• 2:54:50
  knows the state of her feelings by her outward manner and conduct towards him at
• 2:54:56
  religious ceremonies, marriage ceremonies, fairs, festival theaters, public assemblies, and
• 2:55:01
  such like occasions, he should begin to enjoy her when she is alone.
• 2:55:07
  For Vetsiyayana lays it down that women, when resorted to at proper times and
• 2:55:13
  improper places, do not turn away from their lovers. When a girl possessed
• 2:55:20
  of good qualities and well bred, though born in a humble family or destitute
• 2:55:24
  of wealth, and not therefore desired by her equals, or an orphan girl,
• 2:55:31
  or one deprived of her parents, but observing the rules of her family
• 2:55:35
  and caste, should wish to bring about her own marriage. When she comes
• 2:55:37
  of age. Such a girl should endeavor to gain over a strong and good
• 2:55:43
  looking young man, or a person whom she thinks would marry her on account
• 2:55:46
  of the weakness of his mind, and even without the consent of his parents.
• 2:55:52
  She should do this by such means as would endear her to the said
• 2:55:56
  person, as well as by frequently seeing and meeting him. Her mother also
• 2:56:01
  should constantly cause them to meet by means of her female friends and the daughter
• 2:56:05
  of her nurse. The girl herself should try to get alone with her beloved
• 2:56:11
  in some quiet place, and at odd times should give him flowers, betel
• 2:56:16
  nut, betel leaves, and perfumes. She should also show her skill in
• 2:56:20
  the practice of the arts, in shampooing, in scratching, and impressing with
• 2:56:26
  the nails. She should also talk to him on the subjects he likes best,
• 2:56:30
  and discuss with him the ways and means of gaining over and winning the
• 2:56:33
  affections of a girl. But old authors say that although the girl loves the
• 2:56:39
  man ever so much, she should not offer herself or make the first overtures.
• 2:56:45
  For a girl who does this loses her dignity and is liable to be
• 2:56:48
  scorned and rejected. But when the man shows his wish to enjoy her,
• 2:56:54
  she should be favorable to him and should show no change in her demeanor when
• 2:56:58
  he embraces her, and should receive all the manifestations of his love as if
• 2:57:03
  she were ignorant of the state of his mind. But when he tries to
• 2:57:07
  kiss her, she should oppose him. When he begs to be allowed to
• 2:57:11
  have sexual intercourse with her, she should let him touch her private parts only
• 2:57:15
  and with considerable difficulty. And though importuned by him, she should not yield
• 2:57:20
  herself up to him as if of her own accord, but should resist his
• 2:57:24
  attempts to have her. It is only moreover, when she is certain that
• 2:57:28
  she is truly loved, and that her lover is indeed devoted to her and
• 2:57:33
  will not change his mind, that she should then give herself up to him
• 2:57:37
  and persuade him to marry her. Quickly. After losing her virginity, she
• 2:57:43
  should tell her confidential friends about it. Here ends the efforts of a girl
• 2:57:48
  to gain over a man. There are also some verses on this subject.
• 2:57:52
  As follows, a girl who is much sought after should marry the man that
• 2:57:56
  she likes and whom she thinks will be obedient to her and capable of giving
• 2:58:01
  her pleasure. But when from the desire of wealth, a girl is married
• 2:58:07
  by her parents to a rich man without taking into consideration the character or looks
• 2:58:11
  of the bridegroom, or when given to a man who has several wives,
• 2:58:16
  she never becomes attached to the man, even though he be endowed with good
• 2:58:20
  qualities, obedient to her, will, active, strong and healthy, and
• 2:58:26
  anxious to please her in every way. Footnote there is a good deal of
• 2:58:31
  truth in the last few observations. Woman is a monogamous animal, and loves
• 2:58:37
  but one, and likes to feel herself alone in the affections of one man,
• 2:58:41
  and cannot bear rivals. It may also be taken as a general rule
• 2:58:46
  that women either married into or kept by rich men love them for their wealth,
• 2:58:52
  but not for themselves. And footnote. A husband who is obedient but
• 2:58:58
  yet master sure of himself, though he be poor and not good looking,
• 2:59:03
  is better than one who is common to many women, even though he be
• 2:59:07
  handsome and attractive. The wives of rich men where there are many wives are
• 2:59:13
  not generally attached to their husbands and are not confidential with them, and even
• 2:59:18
  though they possess all the external enjoyments of life, still have recourse to other
• 2:59:22
  men. A man who is of a low mind, who has falling from
• 2:59:26
  his social position, and who is much given to traveling, does not deserve
• 2:59:31
  to be married. Neither does one who has many wives and children, or
• 2:59:37
  one who is devoted to sport and gambling, and who comes to his wife
• 2:59:41
  only when he likes. Of all the lovers of a girl, he only
• 2:59:45
  is her true husband who possesses the qualities that are liked by her. And
• 2:59:50
  such a husband only enjoys real superiority over her because he is the husband of
• 2:59:54
  love. Five on certain forms of marriage footnote. These forms of marriage differ
• 3:00:05
  from the four kinds of marriage mentioned in chapter one, and are only to
• 3:00:09
  be made use of when the girl is gained over in the way mentioned in
• 3:00:13
  chapters three and four. And a footnote. When a girl cannot meet her
• 3:00:18
  lover frequently in private, she should send the daughter of her nurse to him,
• 3:00:22
  it being understood that she has confidence in her and had previously gained her
• 3:00:28
  over to her interests. On seeing the man, the daughter of the nurse
• 3:00:31
  should, in the course of conversation, describe to him the noble birth,
• 3:00:37
  the good disposition, the beauty, talent, skill, knowledge of human nature,
• 3:00:43
  and affection of the girl, in such a way as not to let
• 3:00:46
  him suppose that she has been sent by the girl, and should thus create
• 3:00:50
  affection for the girl in the heart of the man. To this girl,
• 3:00:54
  also she should speak about the excellent qualities of the man, especially of the
• 3:01:00
  qualities which she knows are pleasing to the girl. She should moreover speak with
• 3:01:05
  disparagement of the other lovers of the girl, and talk about the avarice and
• 3:01:09
  indiscretion of their parents, and the fickleness of their relations. She should also
• 3:01:15
  quote samples of many girls of ancient times, such as Secuntala and others,
• 3:01:22
  who, having united themselves with lovers of their own caste and their own choice,
• 3:01:26
  were ever happy afterwards in their society. And she should also tell of
• 3:01:31
  other girls who married into great families, and, being troubled by rival wives,
• 3:01:37
  became wretched and miserable, and were finally abandoned. She should further speak
• 3:01:41
  of the good fortune, the continual happiness, the chastity, obedience, and
• 3:01:46
  affection of the man, and if the girl gets amorous about him, she
• 3:01:52
  should endeavor to allay her shame and her fear, as well as her suspicions
• 3:01:56
  about any disaster that might result from the marriage. Footnote about this see a
• 3:02:03
  story on the fatal effects of love at page one fourteen of Early Ideas,
• 3:02:09
  a group of Hindu stories collected and collated by Honaryan W. H. Allen
• 3:02:15
  and Company, London, eighteen eighty one, and a footnote in a word,
• 3:02:22
  she should act the whole part of a female messenger, by telling the
• 3:02:24
  girl all about the man's affection for her, the places he frequented, and
• 3:02:30
  the endeavors he made to meet her, and by frequently repeating it will be
• 3:02:35
  all right if the man will take you away forcibly and unexpectedly the forms of
• 3:02:41
  marriage. When the girl is gained over and acts openly with the man as
• 3:02:46
  his wife, he should cause fire to be brought from the house of a
• 3:02:50
  Brahmin, and having spread the khusha grass upon the ground and offered an oblation
• 3:02:56
  to the fire, he should marry her according to the precepts of the religions
• 3:03:00
  law. After this he should inform his parents of the fact because it is
• 3:03:05
  the opinion of ancient authors that a marriage solemnly contracted in the presence of fire
• 3:03:09
  cannot afterwards be set aside. After the consummation of the marriage, the relations
• 3:03:16
  of the man should gradually be made acquainted with the affair, and the relations
• 3:03:20
  of the girl should also be apprized of it, in such a way that
• 3:03:24
  they may consent to the marriage and overlook the manner in which it was brought
• 3:03:28
  about. And when this is done, they should afterwards be reconciled by affectionate
• 3:03:33
  presence and favorable conduct. In this manner, the man should marry the girl
• 3:03:39
  according to the Gundharva form of marriage. When the girl cannot make up her
• 3:03:43
  mind and will not express her readiness to Mary, the man should obtain her
• 3:03:48
  in any one of the following ways. One on a fitting occasion, and
• 3:03:54
  under some excuse, he should, by means of a female friend with whom
• 3:03:58
  he is well acquainted and whom he can trust, and who also is well
• 3:04:03
  known to the girl's family, get the girl brought unexpectedly to his house,
• 3:04:07
  and he should then bring fire from the house of a Brahmin, and proceed
• 3:04:11
  as therefore described. Two. When the marriage of the girl with some other
• 3:04:16
  person draws near. The man should disparage the future husband to the utmost in
• 3:04:22
  the mind of the mother of the girl, and then, having got the
• 3:04:26
  girl to come with her mother's consent to a neighboring house, he should bring
• 3:04:30
  fire from the house of a brahmin, and proceed as above. Three.
• 3:04:37
  The man should become a great friend of the brother of the girl, the
• 3:04:39
  said brother being of the same age as himself and addicted to courtesans and to
• 3:04:46
  intrigues with the wives of other people, and should give him assistance in such
• 3:04:50
  matters, and also give him occasional presents. He should then tell him about
• 3:04:54
  his great love for his sister, as young men will sacrifice even the their
• 3:05:00
  lives for the sake of those who may be of the same age, habits
• 3:05:03
  and dispositions as themselves. After this, the man should get the girl brought
• 3:05:09
  by means of her brother to some secure place, and, having brought fire
• 3:05:13
  from the house of a brahmin, should proceed as before. Four. The
• 3:05:18
  man should, on the occasion of festivals, get the daughter of the nurse
• 3:05:22
  to give the girl some intoxicating substance, and then cause her to be brought
• 3:05:26
  to some secure place, under the pretense of some business, and their,
• 3:05:31
  having enjoyed her before she recovers from her intoxication, should bring fire from the
• 3:05:37
  house of a brahmin, and proceed as before. Five. The man should,
• 3:05:43
  with the connivance of the daughter of the nurse, carry off the girl
• 3:05:46
  from her house while she is asleep, and then, having enjoyed her before
• 3:05:52
  she recovers from her sleep, should bring fire from the house of a brahmin,
• 3:05:56
  and proceed as before. Six. When the girl goes to a garden
• 3:06:01
  or to some village in the neighborhood, the man should, with his friends
• 3:06:07
  fall on her guards, and, having killed them or frightened them away,
• 3:06:11
  forcibly carry her off and proceed as before. There are verses on the subject
• 3:06:16
  as follows. In all the forms of marriage given in this chapter of this
• 3:06:22
  work, the one that precedes is better than the one that follows it on
• 3:06:26
  account of its being more in accordance with the commands of religion. And therefore
• 3:06:31
  it is only when it is impossible to carry the former into practice that the
• 3:06:35
  latter should be resorted to. As the fruit of all good marriages is love.
• 3:06:41
  The Gandharva form of marriage is respected even though it is formed under unfavorable
• 3:06:46
  circumstances, because it fulfills the object sought for. Footnote about the Gandharva Vivaha
• 3:06:54
  form of marriage see note to page twenty eight of Captain R. F.
• 3:06:58
  Burton's Vikram and the Vampire, or Tales of Hindu Devilry Longmand, Greening Company,
• 3:07:05
  London, eighteen seventy. This form of matrimony was recognized by the ancient
• 3:07:11
  Hindus and is frequent in books. It is a kind of Scotch wedding ultra
• 3:07:16
  Caledonian, taking place by mutual consent without any form or ceremony. The Gandharvas
• 3:07:22
  are heavenly minstrels of Indra's court who are supposed to be witnesses end footnote.
• 3:07:31
  Another cause of the respect accorded to the Gantarva form of marriage is that it
• 3:07:37
  brings forth happiness, causes less trouble in its performance than any other forms of
• 3:07:41
  marriage, and is above all the result of previous love. End of Part
• 3:07:48
  three, Part four About a wife. Chapter one on the manner of living
• 3:07:54
  of a virtuous woman and of her behavior during the absence of her husband.
• 3:08:01
  A virtuous woman who has affection for her husband should act in conformity with his
• 3:08:05
  wishes, as if he were a divine being, and with his consent,
• 3:08:09
  should take upon herself the whole care of his family. She should keep the
• 3:08:13
  whole house well cleaned, and arrange flowers of various kinds and different parts of
• 3:08:18
  it, and make the floor smooth and polished, so as to give the
• 3:08:22
  whole a neat and becoming appearance. She should surround the house with a garden,
• 3:08:26
  and place ready in it all the materials required for the morning, noon,
• 3:08:31
  and even sacrifices. Moreover, she should herself revere the sanctuary of the
• 3:08:37
  household gods. For says Gunnardia, nothing so much attracts the heart of the
• 3:08:43
  householder to his wife. As a careful observance of the things mentioned above towards
• 3:08:50
  the parents, relations, friends, sisters, and servants of her husband,
• 3:08:54
  she should behave as they deserve. In the garden, she should plant beds
• 3:08:58
  of green vegetables, bunches of the sugar cane, and clumps of the fig
• 3:09:03
  tree, the mustard plant, the parsley plant, the fennel plant, and
• 3:09:07
  the xanthochimus, pictorious clusters of various flowers, such as the trapa bispinosa,
• 3:09:15
  the jasmine, the Jasminium grandiflorum, the yellow amaranth, the wild jasmine,
• 3:09:22
  the Tiberna montana, coronaria, the nattiwarta, the China rose, and others
• 3:09:28
  should likewise be planted, together with the fragrant grass andropogan schynanthus and the fragrant
• 3:09:35
  root of the plant Andropogon miracatis. She should also have seats and arbors made
• 3:09:41
  in the garden, in the middle of which a well, tank or pools
• 3:09:45
  should be dug. The wife should always avoid the company of female beggars,
• 3:09:50
  female Buddhist mendicants, unchased and roguish women, female fortune tellers and witches.
• 3:09:56
  As regards meals, she should always consider or what her husband likes and dislikes,
• 3:10:01
  and what things are good for him and what are injurious to him.
• 3:10:05
  When she hears the sounds of his footsteps coming home, she should at once
• 3:10:09
  get up and be ready to do whatever he may command her, and either
• 3:10:13
  order her female servant to wash his feet or wash them herself. When going
• 3:10:18
  anywhere with her husband, she should put on her ornaments, and without his
• 3:10:22
  consent, she should not either give or accept invitations or attend marriages and sacrifices,
• 3:10:30
  or sit in the company of female friends, or visit the temples of
• 3:10:33
  the gods. And if she wants to engage in any kind of games or
• 3:10:37
  sports, she should not do it against his will. In the same way,
• 3:10:43
  she should always sit down after him and get up before him, and
• 3:10:46
  should never awaken him when he is asleep. The kitchen should be situated in
• 3:10:52
  a quiet and retired place, so as not to be accessible to strangers,
• 3:10:56
  and should always look clean. In the event of any misconduct on the part
• 3:11:01
  of her husband, she should not blame him excessively, though she be a
• 3:11:05
  little displeased. She should not use abusive language towards him, but rebuke him
• 3:11:11
  with conciliatory words, whether he be in the company of friends or alone.
• 3:11:16
  Moreover, she should not be a scold, for, says Gnardia, there
• 3:11:22
  is no cause of dislike on the part of a husband so great as this
• 3:11:26
  characteristic in a wife. Lastly, she should avoid bad expressions, sulky looks,
• 3:11:31
  speaking aside standing in the doorway and looking at passers, by conversing in
• 3:11:37
  the pleasure groves, and remaining in a lonely place for a long time.
• 3:11:41
  And finally, she should always keep her body, her teeth, her hair,
• 3:11:46
  and everything belonging to her tidy, sweet and clean. When the wife
• 3:11:50
  wants to approach her husband in private, her dress should consist of many ornaments,
• 3:11:56
  various kinds of flowers, and a cloth decorated with dias different colors,
• 3:12:01
  and some sweet smelling ointments or unguents. But her everyday dress should be composed
• 3:12:07
  of a thin, close textured cloth, a few ornaments and flowers, and
• 3:12:11
  a little scent, not too much. She should also observe the fasts and
• 3:12:16
  vows of her husband, and when he tries to prevent her doing this,
• 3:12:20
  she should persuade him to let her do it. At appropriate times of the
• 3:12:24
  year, and when they happen to be cheap, she should buy earth,
• 3:12:28
  bamboos, firewood, skins, and iron pots, as also salt and oil,
• 3:12:35
  fragrant substances, vessels made of the fruit of the plant rytea anti dyssenterica
• 3:12:41
  or oval leafed ritea. Medicines and other things which are always wanted should be
• 3:12:48
  obtained when required and kept in a secret place of the house. The seeds
• 3:12:52
  of the radish, the potato, the common beet, the Indian wormwood,
• 3:12:58
  the mango, the cucumber, the eggplant, the kushmanda, the pumpkin,
• 3:13:03
  gourd, the serena, the bignonia indica, the sandalwood, the premna spinosa,
• 3:13:11
  the garlic plant, the onion, and other vegetables should be bought and
• 3:13:15
  sown at the proper seasons. The wife, moreover, should not tell to
• 3:13:20
  strangers the amount of her wealth, nor the secrets which her husband has confided
• 3:13:24
  to her. She should surpass all the women of her own rank in life,
• 3:13:28
  in her cleverness, her appearance, her knowledge of cookery, her pride,
• 3:13:33
  and her manner of serving her husband. The expenditure of the year should
• 3:13:39
  be regulated by the prophets. The milk that remains after the meals should be
• 3:13:43
  turned into ghee or clarified. Butter, oil and sugar should be prepared at
• 3:13:48
  home. Spinning and weaving should also be done there, and a store of
• 3:13:52
  ropes and cords, and barks of trees for twisting into ropes should be kept.
• 3:13:58
  She should also attend to the pounding and cleaning of rice, using its
• 3:14:01
  small grain and chaff in some way or other. She should pay the salaries
• 3:14:07
  of the servants, look after the tilling of the fields, and keeping of
• 3:14:11
  the flocks and herds, superintend the making of vehicles, and take care of
• 3:14:16
  the rams, cocks, quails, parrots, starlings, cuckoos, peacocks,
• 3:14:22
  monkeys and deer, and finally adjust the income and expenditure of the day.
• 3:14:28
  The worn out clothes should be given to those servants who have done good work,
• 3:14:31
  in order to show them that their services have been appreciated, or they
• 3:14:37
  may be applied to some other use. The vessels in which wine is prepared,
• 3:14:41
  as well as those in which it is kept, should be carefully looked
• 3:14:45
  after and put away at the proper time. All sales and purchases should also
• 3:14:50
  be well attended. To the friends of her husband, she should welcome by
• 3:14:54
  presenting them with flowers, ointment, incense, betel leaves, bettel nut.
• 3:15:01
  Her father in law and mother in law she should treat as they deserve,
• 3:15:05
  always remaining dependent on their will, never contradicting them, speaking to them in
• 3:15:11
  few and not harsh words, not laughing loudly in their presence, and acting
• 3:15:16
  with their friends and enemies as with her own. In addition to the above,
• 3:15:22
  she should not be vain or too much taken up with her enjoyments.
• 3:15:26
  She should be liberal towards her servants and reward them on holidays and festivals,
• 3:15:31
  and not give away anything without first making it known to her husband. Thus
• 3:15:35
  ends the manner of living of a virtuous woman. During the absence of her
• 3:15:41
  husband on a journey, the virtuous woman should wear only her auspicious ornaments and
• 3:15:46
  observe the fasts in honor of the gods, while anxious to hear the news
• 3:15:52
  of her husband. She should still look after her household affairs. She should
• 3:15:56
  sleep near the elder women of the house and men, make herself agreeable to
• 3:16:01
  them. She should look after and keep in repair the things that are liked
• 3:16:05
  by her husband, and continue the works that have been begun by him.
• 3:16:09
  To the abode of her relations, she should not go except on occasions of
• 3:16:13
  joy and sorrow, and then she should go in her usual traveling dress,
• 3:16:18
  accompanied by her husband's servants, and not remain therefore a long time. The
• 3:16:24
  fasts and feasts should be observed with the consent of the elders of the house.
• 3:16:31
  The resources should be increased by making purchases and sales according to the practice
• 3:16:35
  of the merchants, by means of honest servants superintended by herself the income should
• 3:16:41
  be increased and the expenditure diminished as much as possible. And when her husband
• 3:16:46
  returns from his journey, she should receive him at first in her ordinary clothes,
• 3:16:52
  so that he may know in what way she has lived during his absence,
• 3:16:56
  and should bring to him some presents, as also materials for the worship
• 3:17:00
  of the deity. Thus ends the part relating to the behavior of a wife
• 3:17:05
  during the absence of her husband on a journey. There are also some verses
• 3:17:11
  on the subject. As follows. The wife, whether she be a woman
• 3:17:15
  of noble family or a virgin widow, remarried or a concubine, should lead
• 3:17:20
  a chaste life, devoted to her husband and doing everything for his welfare.
• 3:17:26
  Footnote Virgin widow probably refers to a girl married in her infancy or when very
• 3:17:33
  young, and whose husband had died before she arrived at the age of puberty.
• 3:17:39
  Infant marriages are still the common custom of the Hindoos and a footnote.
• 3:17:45
  Women acting thus acquire dharma, artha and kaema, obtain a high position and
• 3:17:52
  generally keep their husbands devoted to them. Chapter two, on the conduct of
• 3:17:58
  the elder one towards the other wives of her husband, and on that of
• 3:18:03
  a younger wife towards the elder ones. Also on the conduct of a virgin
• 3:18:07
  widow remarried, of a wife disliked by her husband, of the women in
• 3:18:13
  the King's Harem, and lastly on the conduct of a husband towards many wives.
• 3:18:20
  The causes of remarrying during the lifetime of the wife are as follows.
• 3:18:24
  One the folly or ill temper of the wife, two, her husband's dislike
• 3:18:31
  to her, three the want of offspring, four the continual birth of daughters,
• 3:18:39
  five the incontinence of the husband. From the very beginning, the wife
• 3:18:46
  should endeavor to attract the heart of her husband by showing to him continually her
• 3:18:50
  devotion, her good temper, and her wisdom. If, however, she
• 3:18:56
  bears him no children, she should herself tell her husband to marry another woman,
• 3:19:01
  And when the second wife is married and brought to the house, the
• 3:19:05
  first wife should give her a position superior to her own, and look upon
• 3:19:09
  her as a sister In the morning. The elder wife should forcibly make the
• 3:19:13
  younger one decorate herself in the presence of their husband, and should not mind
• 3:19:18
  all the husband's favor being given to her. If the younger wife does anything
• 3:19:24
  to displease her husband, the elder one should not neglect her, but should
• 3:19:28
  always be ready to give her most careful advice, and should teach her to
• 3:19:31
  do various things. In the presence of her husband. Her children, she
• 3:19:37
  should treat as her own. Her attendants. She should look upon with more
• 3:19:41
  regard even than on her own servants. Her friends, she should cherish with
• 3:19:46
  love and kindness, and her relations with great honor. When there are many
• 3:19:52
  other wives besides herself, the elder wife should associate with the one who is
• 3:19:56
  immediately next to her in rank and age, and should instigate the wife who
• 3:20:01
  has recently enjoyed her husband's favor to quarrel with a present favorite. After this,
• 3:20:07
  she should sympathize with the former, and, having collected all the other
• 3:20:11
  wives together, should get them to denounce the favorite as a scheming and wicked
• 3:20:16
  woman, without however, committing herself in any way. If the favorite wife
• 3:20:22
  happens to quarrel with the husband, then the elder wife should take her part
• 3:20:26
  and give her false encouragement, and thus cause the quarrel to be increased.
• 3:20:31
  If there be only a little quarrel between the two, the elder wife should
• 3:20:35
  do all she can to work it up into a large quarrel. But if
• 3:20:39
  after this she finds the husband still continues to love his favorite wife, she
• 3:20:45
  should then change her tactics and endeavor to bring about a conciliation between them,
• 3:20:50
  so as to avoid her husband's displeasure. Thus ends the conduct of the elder
• 3:20:54
  wife. The younger wife should regard the elder wife of her husband as her
• 3:21:01
  mother, and should not give anything away, even to her own relations,
• 3:21:05
  without her knowledge. She should tell her everything about herself, and not approach
• 3:21:11
  her husband without her permission. Whatever is told to her by the elder wife,
• 3:21:16
  she should not reveal to others, and she should take care of the
• 3:21:18
  children of the senior even more than of her own. When alone with her
• 3:21:24
  husband, she should serve him well, but should not tell him of the
• 3:21:26
  pain she suffers from the existence of a rival wife. She may also obtain
• 3:21:33
  secretly from her husband some marks of his particular regard for her, and may
• 3:21:37
  tell him that she lives only for him and for the regard that he has
• 3:21:41
  for her. She should never reveal her love for her husband, nor her
• 3:21:46
  husband's love for her, to any person, either in pride or in anger.
• 3:21:52
  For a wife that reveals the secrets of her husband is despised by him.
• 3:21:58
  As for seeking to obtain in the regard of her husband, Gnardia says
• 3:22:03
  that it should always be done in private for fear of the elder wife.
• 3:22:07
  If the elder wife be disliked by her husband or be childless, she should
• 3:22:13
  sympathize with her, and should ask her husband to do the same, but
• 3:22:16
  should surpass her in leading the life of a chaste woman. Thus ends the
• 3:22:22
  conduct of the younger wife towards the elder. A widow in poor circumstances or
• 3:22:28
  of a weak nature, and who allies herself again to a man, is
• 3:22:33
  called a widow remarried. The followers of Babhavra say that a virgin widow should
• 3:22:39
  not marry a person whom she may be obliged to leave on account of his
• 3:22:43
  bad character or of his being destitute of the excellent qualities of a man.
• 3:22:50
  She thus being obliged to have recourse to another person. Gunnardia is of opinion
• 3:22:56
  that as the cause of a widow's marrying again is her desire for happiness,
• 3:23:01
  and his happiness is secured by the possession of excellent qualities. In her husband
• 3:23:05
  joined to love of enjoyment. It is better therefore to secure a person endowed
• 3:23:11
  with such qualities in the first instance. Batesiayana, however, thinks that a
• 3:23:16
  widow may marry any person that she likes and that she thinks will suit her.
• 3:23:22
  At the time of her marriage, the widow should obtain from her husband
• 3:23:24
  the money to pay the cost of drinking parties and picnics with her relations,
• 3:23:30
  and of giving them and her friend's kindly gifts and presents. Or she may
• 3:23:35
  do these things at her own cost if she likes. In the same way,
• 3:23:39
  she may wear either her husband's ornaments or her own. As to the
• 3:23:43
  presence of affection mutually exchanged between the husband and herself, there is no fixed
• 3:23:48
  rule about them. If she leaves her husband after marriage of her own accord,
• 3:23:54
  she should restore to him whatever he may have given her, with the
• 3:23:58
  exception of the mutual presence. If, however, she is driven out of
• 3:24:03
  the house by her husband, she should not return anything to him. After
• 3:24:07
  her marriage, she should live in the house of her husband like one of
• 3:24:11
  the chief members of the family, but should treat the other ladies of the
• 3:24:15
  family with kindness. The servants with generosity, and all the friends of the
• 3:24:20
  house with familiarity and good temper. She should show that she is better acquainted
• 3:24:24
  with the sixty four arts than the other ladies of the house, And in
• 3:24:28
  any quarrels with her husband, she should not rebuke him severely, but in
• 3:24:33
  private do everything that he wishes, and make use of the sixty four ways
• 3:24:37
  of enjoyment. She should be obliging to the other wives of her husband and
• 3:24:43
  to their children. She should give presents, behave as their mistress, and
• 3:24:48
  make ornaments and playthings for their use. In the friends and servants of her
• 3:24:52
  husband she should confide more than in his other wives. And finally, she
• 3:24:58
  should have a liking for drinking, party, going to picnics, attending fairs
• 3:25:03
  and festivals, and for carrying out all kinds of games and amusements. Thus
• 3:25:09
  ends the conduct of a virgin widow remarried. A woman who is disliked by
• 3:25:15
  her husband and annoyed and distressed by his other wives, should associate with the
• 3:25:20
  wife who is liked most by her husband and who serves him more than the
• 3:25:24
  others, and should teach her all the arts with which she is acquainted.
• 3:25:28
  She should act as the nurse of her husband's children, and having gained over
• 3:25:33
  his friends to her side, should through them make him acquainted of her devotion
• 3:25:39
  to him. In religious ceremonies, she should be a leader, as also
• 3:25:43
  in vows and fasts, and should not hold too good an opinion of herself.
• 3:25:50
  When her husband is lying on his bed, she should only go near
• 3:25:52
  him when it is agreeable to him, and should never rebuke him or show
• 3:25:58
  obstinacy in any way. If her husband happens to quarrel with any of his
• 3:26:03
  other wives, she should reconcile them to each other, and if he desires
• 3:26:07
  to see any woman secretly, she should manage to bring about the meeting between
• 3:26:11
  them. She should moreover make herself acquainted with the weak points of her husband's
• 3:26:16
  character, but always keep them secret, and on the whole behave herself in
• 3:26:22
  such a way as may lead him to look upon her as a good and
• 3:26:26
  devoted wife. Here ends the conduct of a wife disliked by her husband.
• 3:26:33
  The above sections will show how all the women of the King Seralio are to
• 3:26:37
  behave, and therefore we shall now speak separately only about the king. The
• 3:26:43
  female attendants in the harem called severally. Canchukiyas footnote a name given to the
• 3:26:50
  maid servants of the zenana of the kings in ancient times on account of their
• 3:26:54
  always keeping their breasts covered with a cloth, called kanchuki. It was customary
• 3:27:01
  the olden time for the maid servants to cover their breasts with a cloth,
• 3:27:05
  while the queens kept their breasts uncovered. This custom is distinctly to be seen
• 3:27:09
  in the Adjunta Cave paintings and footnote. Mahala rica's footnote. The meaning of
• 3:27:18
  this word is a superior woman, so it would seem that a mahalarica must
• 3:27:24
  be a person in authority over the maid servants of the house end footnote and
• 3:27:31
  mahalkas footnote. This was also appertaining to the rank of women employed in the
• 3:27:37
  harem. In latter times, this place was given to eunuchs. End footnote.
• 3:27:43
  Should bring flowers, ointments, and clothes from the king's wives to the
• 3:27:48
  king, and he, having received these things, should give them his presents
• 3:27:50
  to the servants, along with the things worn by him the previous day.
• 3:27:56
  In the afternoon, the king, having dressed and put on his ornaments,
• 3:28:00
  should interview the women of the harem, who should also be dressed and decorated
• 3:28:05
  with jewels. Then, having given to each of them such a place and
• 3:28:09
  such respect as may suit the occasion, and as they may deserve, he
• 3:28:13
  should carry on with them a cheerful conversation. After that he should see such
• 3:28:18
  of his wives as may be virgin widows remarried, and after them the concubines
• 3:28:24
  and dancing girls. All of these should be visited in their own private rooms.
• 3:28:30
  When the King rises from his noonday sleep, the woman whose duty it
• 3:28:33
  is to inform the King regarding the wife who is to spend the night with
• 3:28:37
  him, should come to him, accompanied by the female attendants of that wife,
• 3:28:43
  whose turn may have arrived in the regular course, and of her who
• 3:28:46
  may have been accidentally passed over as her turn arrived, and of her who
• 3:28:50
  may have been unwell at the time of her turn. These attendants should place
• 3:28:56
  before the King the ointments and unguents sent by each of these wives, marked
• 3:29:01
  with the seal of her ring, and their names and their reasons for sending
• 3:29:05
  the ointments should be told to the King. After this, the kings accepts
• 3:29:09
  the ointment of one of them, who then is informed that her ointment has
• 3:29:15
  been accepted, and that her day has been settled. Footnote. As kings
• 3:29:22
  generally had many wives, it was usual for them to enjoy their wives by
• 3:29:26
  turns, but as it happened sometimes that some of them lost their turns,
• 3:29:31
  owing to the king's absence or to their being unwell. Than in such cases,
• 3:29:35
  the women whose turns had been passed over and those whose turns had come
• 3:29:41
  used to have a sort of lottery, and the ointment of all the claimants
• 3:29:45
  was sent to the king, who accepted the ointment of one of them,
• 3:29:48
  and thus settled the question and the footnote. At festivals, singing parties,
• 3:29:56
  and exhibitions, all the wives of the king should be be treated with respect
• 3:30:01
  and served with drinks. But the women of the harem should not be allowed
• 3:30:05
  to go out alone. Neither should any women outside the harem be allowed to
• 3:30:09
  enter it, except those whose character is well known. And lastly, the
• 3:30:15
  work which the king's wives have to do should not be too fatiguing. Thus
• 3:30:20
  ends the conduct of the king towards the women of the harem, and of
• 3:30:24
  their own conduct. A man marrying many wives should act fairly towards them all.
• 3:30:31
  He should neither disregard nor pass over their faults, and should not reveal
• 3:30:35
  to one wife the love passion, bodily blemishes, and confidential reproaches of the
• 3:30:41
  other. No opportunity should be given to any one of them of speaking to
• 3:30:46
  him about their rivals. And if one of them should begin to speak ill
• 3:30:50
  of another, he should chide her and tell her that she has exactly the
• 3:30:54
  same blemishes in her character. One of them he should please by secret confidence,
• 3:31:01
  another by secret respect, and another by secret flattery. And he should
• 3:31:05
  please them all by going to gardens, by amusements, by presence, by
• 3:31:11
  honoring their relations, by telling them secrets, and lastly by loving unions.
• 3:31:18
  A young woman who is of a good temper, and who conducts herself according
• 3:31:22
  to the precepts of the Holy writ wins her husband's attachment and obtains a superiority
• 3:31:28
  over her rivals. Thus ends the conduct of a husband towards many wives.
• 3:31:33
  This is also the end of Part four, Part five about the wives of
• 3:31:39
  other Men, Chapter one of the Characteristics of Men and Women. The reasons
• 3:31:46
  why women reject the addresses of men, about men who have success with women,
• 3:31:50
  and about women who are easily gained over the wives of other people may
• 3:31:56
  be resorted to on the occasions already discs described in Part one, Chapter five
• 3:32:01
  of this work, But the possibility of their acquisition, their fitness for cohabitation,
• 3:32:07
  the danger to oneself and uniting with them, and the future effect of
• 3:32:11
  these unions, should first of all be examined. A man may resort to
• 3:32:16
  the wife of another for the purpose of saving his own life when he perceives
• 3:32:20
  that his love for her proceeds from one degree of intensity to another. These
• 3:32:26
  degrees are ten in number and are distinguished by the following marks. One love
• 3:32:31
  of the eye, two attachment of the mind, three constant reflection, four,
• 3:32:39
  destruction of sleep, five emaciation of the body, six turning away from
• 3:32:48
  objects of enjoyment, seven, removal of shame, eight madness, nine fainting
• 3:32:58
  ten death. Ancient authors say that a man should know the disposition, truthfulness,
• 3:33:05
  purity, and will of a young woman, as also the intensity or
• 3:33:09
  weakness of her passions, from the form of her body and from her characteristic
• 3:33:15
  marks and signs. But Vitziayana is of opinion that the forms of bodies and
• 3:33:20
  the characteristic marks or signs are but erring tests of character, and that women
• 3:33:26
  should be judged by their conduct by the outboard expression of their thoughts and by
• 3:33:30
  the movements of their bodies. Now as a general rule, Gona Caputra says
• 3:33:35
  that a woman falls in love with every handsome man she sees, and so
• 3:33:39
  does every man at the sight of a beautiful woman, but frequently they do
• 3:33:43
  not take any further steps, owing to various considerations in love. The following
• 3:33:50
  circumstances are peculiar. To the woman. She loves without regard to right or
• 3:33:56
  wrong, and does not try to gain over a man simply for the attainment
• 3:33:58
  of seance particular purpose footnote ampeur touteutin a tou suppose dunfeme amreuse, according to
• 3:34:09
  Balzac end footnote. Moreover, when a man first makes up to her,
• 3:34:15
  she naturally shrinks from him, even though she may be willing to unite herself
• 3:34:18
  with him. But when the attempts to gain her are repeated and renewed,
• 3:34:24
  she at last consents. But with a man, even though he may have
• 3:34:28
  begun to love, he conquers his feelings from a regard for morality and wisdom,
• 3:34:33
  and although his thoughts are often on the woman, he does not yield,
• 3:34:37
  even though an attempt be made to gain him over. He sometimes makes
• 3:34:43
  an attempt or effort to win the object of his affections, and having failed,
• 3:34:46
  he leaves her alone for the future. In the same way, when
• 3:34:50
  a woman is once gained, he often becomes indifferent about her. As for
• 3:34:56
  the saying that a man does not care for what is easily gained, and
• 3:35:00
  only desires a thing which cannot be obtained without difficulty, it is only a
• 3:35:05
  matter of talk. The causes of a woman rejecting the addresses of a man
• 3:35:11
  are as follows. One affection for her husband, two desire of lawful progeny,
• 3:35:18
  three want of opportunity four, anger at being addressed by the man too
• 3:35:26
  familiarly. Five, difference in rank of life. Six want of certainty on
• 3:35:33
  account of the man being devoted to traveling seven, thinking that the man may
• 3:35:39
  be attached to some other person. Eight, fear of the man's not keeping
• 3:35:46
  his intentions secret. Nine thinking that the man is too devoted to his friends
• 3:35:52
  and has too great a regard for them. Ten, the apprehension that he
• 3:35:56
  is not in earnest bashfulness on account of his being an illustrious man. Twelve
• 3:36:05
  fear on account of his being powerful or possessed of too impetuous a passion.
• 3:36:11
  In the case of the dear woman thirteen, bashfulness on account of his being
• 3:36:16
  too clever fourteen, the thought of having once lived with him on friendly terms
• 3:36:22
  only fifteen, contempt of his want of knowledge of the world sixteen, discussed
• 3:36:31
  of his low character seventeen, discussed at his want of perception of her love
• 3:36:37
  for him eighteen. In the case of an elephant woman, the thought that
• 3:36:43
  he is a hair man or a man of weak passion nineteen, Compassion lest
• 3:36:48
  anything should befall him on account of his passion twenty, Despair at her own
• 3:36:54
  imperfections twenty one, fear of discovery twenty two, disillusion at seeing his gray
• 3:37:03
  hair or shabby appearance twenty three, fear that he may be employed by her
• 3:37:09
  husband to test her chastity twenty four, the thought that he has too much
• 3:37:15
  regard for morality. Whichever of the above causes a man may detect, he
• 3:37:20
  should endeavor to remove it from the very beginning. Thus, the bashfulness that
• 3:37:26
  may arise from his greatness or his ability, he should remove by showing his
• 3:37:31
  great love and affection for her. The difficulty of the want of opportunity,
• 3:37:35
  or if his inaccessibility, he should remove by showing her some easy way of
• 3:37:41
  access. The excessive respect entertained by the woman for him should be removed by
• 3:37:46
  making himself very familiar. The difficulties that arise from his being thought a low
• 3:37:52
  character, he should remove by showing his valor and his wisdom, those that
• 3:37:58
  come from neglect by extra attention, and those that arise from fear by giving
• 3:38:03
  her proper encouragement. The following are the men who generally obtain success with women.
• 3:38:09
  One men well versed in the science of love, two men skilled in
• 3:38:16
  telling stories, three men acquainted with women from their childhood. Four men who
• 3:38:24
  have secured their confidence. Five men who send presents to them, six men
• 3:38:31
  who talk well, seven men who do things that they like. Eight men
• 3:38:39
  who have not loved other women previously. Nine men who act as messengers.
• 3:38:46
  Ten men who knew their weak spots. Eleven men who are desired by good
• 3:38:54
  women. Twelve men who are united with their female friends, thirteen men who
• 3:39:01
  are good looking, fourteen men who have been brought up with them, fifteen
• 3:39:09
  men who are their neighbors, sixteen men who are devoted to sexual pleasures,
• 3:39:16
  even though these be their own servants. Seventeen the lovers of the daughters of
• 3:39:22
  their nurse. Eighteen men who have been lately married. Nineteen men who like
• 3:39:30
  picnics and pleasure parties, twenty men who are liberal, twenty one men who
• 3:39:37
  are celebrated for being very strong, bull men, twenty two enterprising and brave
• 3:39:46
  men. Twenty three men who surpassed their husbands in learning and good looks,
• 3:39:52
  in good quality, and in liberality. Twenty four men whose dress and manner
• 3:39:58
  of living are megan magnificent. The following are the women who are easily gained
• 3:40:03
  over. One women who stand at the doors of their houses. Two women
• 3:40:11
  who are always looking out on the street. Three women who sit conversing in
• 3:40:16
  their neighbor's house. Four. A woman who is always staring at you.
• 3:40:22
  Five a female messenger. Six a woman who looks sideways at you. Seven.
• 3:40:31
  A woman whose husband has taken another wife without any just cause. Eight
• 3:40:37
  a woman who hates her husband or is hated by him. Nine a woman
• 3:40:43
  who has nobody to look after her or keep her in check. Ten a
• 3:40:48
  woman who has not had any children. Eleven a woman whose family or caste
• 3:40:54
  is not well known. Twelve a woman who whose children are dead. Thirteen
• 3:41:03
  a woman who is very fond of society fourteen, a woman who is apparently
• 3:41:09
  very affectionate with her husband fifteen, the wife of an actor sixteen, a
• 3:41:16
  widow seventeen, a poor woman eighteen, a woman fond of enjoyments nineteen,
• 3:41:26
  the wife of a man with many younger brothers twenty a vain woman twenty one.
• 3:41:35
  A woman whose husband is inferior to her in rank or abilities. Twenty
• 3:41:41
  two. A woman who is proud of her skill in the arts. Twenty
• 3:41:46
  three, a woman disturbed in mind by the folly of her husband. Twenty
• 3:41:52
  four. A woman who has been married in her infancy to a rich man
• 3:41:56
  and not liking him when she grows up. Desires a man possessing a disposition,
• 3:42:01
  talents, and wisdom suitable to her own tastes twenty five. A woman
• 3:42:07
  who is slighted by her husband without any cause twenty six. A woman who
• 3:42:13
  is not respected by other women of the same rank or beauty as herself twenty
• 3:42:18
  seven. A woman whose husband is devoted to traveling twenty eight, the wife
• 3:42:26
  of a jeweler twenty nine, a jealous woman thirty a covetous woman thirty one,
• 3:42:37
  an immoral woman thirty two, a barren woman thirty three, a lazy
• 3:42:45
  woman, thirty four, a cowardly woman, thirty five, a humpbacked woman,
• 3:42:52
  thirty six, a dwarfish woman, thirty seven, a deformed woman,
• 3:43:00
  thirty eight, a vulgar woman, thirty nine an ill smelling woman, forty
• 3:43:09
  a sick woman, forty one an old woman. There are also two verses
• 3:43:15
  on the subject, as follows. Desire, which springs from nature and which
• 3:43:20
  is increased by art, and from which all danger is taken away by wisdom,
• 3:43:24
  becomes firm and secure. A clever man, depending on his own ability
• 3:43:30
  and observing carefully the ideas and thoughts of women, and removing the causes of
• 3:43:35
  their turning away from men, is generally successful with them. About making acquaintance
• 3:43:43
  with the woman and of the efforts to gain her over ancient authors are of
• 3:43:48
  opinion that girls are not so easily seduced by employing female messengers as by the
• 3:43:54
  efforts of the man himself, but that the wives of others are more easily
• 3:43:58
  godded by the aid of female messengers than by the personal efforts of a man.
• 3:44:05
  But Vitsiayana lays it down that whenever it is possible, a man should
• 3:44:09
  always act himself in these matters, And it is only when such is impracticable
• 3:44:13
  or impossible, that female messengers should be employed. As for the saying that
• 3:44:20
  women who act and talk boldly and freely are to be won by the personal
• 3:44:24
  efforts of the man, and that women who do not possess these qualities are
• 3:44:28
  to be got at by female messengers, it is only a matter of talk.
• 3:44:33
  Now. When a man acts himself in the matter, he should,
• 3:44:37
  first of all make the acquaintance of the woman he loves in the following manner.
• 3:44:41
  First, he should arrange to be seen by the woman, either on
• 3:44:45
  a natural or special opportunity. A natural opportunity is when one of them goes
• 3:44:50
  to the house of the other, and a special opportunity is when they meet
• 3:44:54
  either at the house of a friend or a caste fellow, or a minister
• 3:44:58
  or a a physician, as also on the occasion of marriage, ceremonies,
• 3:45:03
  sacrifices, festivals, funerals, and garden parties. Second, when they do
• 3:45:11
  meet, the man should be careful to look at her in such a way
• 3:45:13
  as to cause the state of his mind to be made known to her.
• 3:45:18
  He should pull about his mustache, make a sound with his nails, cause
• 3:45:22
  his own ornaments to tinkle, bite his lower lip, and make various other
• 3:45:26
  signs of that description. When she is looking at him, he should speak
• 3:45:31
  to his friends about her and other women, and should show to her his
• 3:45:35
  liberality and his appreciation of enjoyments. When sitting by the side of a female
• 3:45:41
  friend, he should yawn and twist his body, contract his eyebrows, speak
• 3:45:46
  very slowly, as if he were weary, and listen to her indifferently.
• 3:45:52
  A conversation having two meanings should also be carried on with a child or some
• 3:45:56
  other person, apparently having regards guard to a third person, but really having
• 3:46:01
  reference to the woman he loves, And in this way his love should be
• 3:46:05
  made manifest under the pretext of referring to others rather than to herself. He
• 3:46:11
  should make marks that have reference to her on the earth with his nails or
• 3:46:16
  with a stick, and should embrace and kiss a child in her presence,
• 3:46:20
  and give it the mixture of betel nut and betel leaves with his tongue,
• 3:46:26
  and press its chin with his fingers in a caressing way. All these things
• 3:46:30
  should be done at the proper time and improper places. Third, a man
• 3:46:35
  should fondle a child that may be sitting on her lap, and give it
• 3:46:39
  something to play with, and also take the same back again. Conversation with
• 3:46:45
  respect to the child may also be held with her, and in this manner
• 3:46:50
  he should gradually become well acquainted with her, and he should also make himself
• 3:46:54
  agreeable to her relations. Afterwards, this acquaintance should be made a pret for
• 3:47:00
  visiting her house frequently, and on such occasions he should converse on the subject
• 3:47:05
  of love in her absence, but within her hearing. As his intimacy with
• 3:47:11
  her increases, he should place in her charge some kind of deposit or trust,
• 3:47:16
  and take away from it a small portion at a time. Or he
• 3:47:20
  may give her some fragrant substances or betel nuts, to be kept for him
• 3:47:24
  by her. After this, he should endeavor to make her well acquainted with
• 3:47:28
  his own wife, and get them to carry on confidential conversations and to sit
• 3:47:33
  together in lonely places. In order to see her frequently, he should arrange
• 3:47:39
  that the same goldsmith, the same jeweler, the same basket maker, the
• 3:47:43
  same dyer, and the same washerman should be employed by the two families,
• 3:47:48
  and he should also pay her long visits openly under the pretense of being engaged
• 3:47:54
  with her on business, and one business should lead to another so as to
• 3:47:58
  keep up the intercourse between them. Whenever she wants anything, or is in
• 3:48:05
  need of money, or wishes to acquire skill in one of the arts,
• 3:48:09
  he should cause her to understand that he is willing and able to do anything
• 3:48:13
  that she wants, to give her money or teach her one of the arts,
• 3:48:18
  all these things being quite within his ability and power. In the same
• 3:48:22
  way, he should hold discussions with her in company with other people, and
• 3:48:26
  they should talk of the doings and sayings of other persons, and examine different
• 3:48:31
  things like jewelry, precious stones, etc. On such occasions, he should
• 3:48:37
  show her certain things with the values of which she may be unacquainted, And
• 3:48:41
  if she begins to dispute with him about the things or their value, he
• 3:48:45
  should not contradict her, but point out that he agrees with her in every
• 3:48:50
  way. Thus ends the ways of making the acquaintance of the woman desired.
• 3:48:56
  Now, after a girl has become acquainted with the man as above described,
• 3:49:00
  and has manifested her love to him by the various outward signs and by the
• 3:49:05
  motions of her body, the man should make every effort to gain her over.
• 3:49:09
  But as girls are not acquainted with sexual union, they should be treated
• 3:49:13
  with the greatest delicacy, and the man should proceed with considerable caution, though
• 3:49:20
  in the case of other women accustomed to sexual intercourse, this is not necessary.
• 3:49:26
  When the intentions of the girl are known, and her bashfulness put aside,
• 3:49:30
  the man should begin to make use of her money, and an interchange
• 3:49:33
  of clothes, rings, and flowers should be made. In this the man
• 3:49:37
  should take particular care that the things given by him are handsome and valuable.
• 3:49:43
  He should moreover receive from her a mixture of betel nut and betel leaves.
• 3:49:48
  And when he is going to a party, he should ask for the flower
• 3:49:50
  in her hair, or for the flower in her hand. If he himself
• 3:49:56
  gives her a flower, it should be a sweet smelling one, marked with
• 3:50:01
  marks made by his nails or teeth. With increasing assiduity, he should dispel
• 3:50:05
  her fears, and by degrees get her to go with him to some lonely
• 3:50:09
  place, and there he should embrace and kiss her. And finally, at
• 3:50:15
  the time of giving her some betel nut, or of receiving the same from
• 3:50:18
  her, or at the time of making an exchange of flowers, he should
• 3:50:22
  touch and press her private parts, thus bringing his efforts to a satisfactory conclusion.
• 3:50:31
  When a man is endeavoring to seduce one woman he should not attempt to
• 3:50:33
  seduce any other at the same time. But after he had succeeded with the
• 3:50:39
  first and enjoyed her for a considerable time, he can keep her affections by
• 3:50:43
  giving her presents that she likes and then commence making up to another woman.
• 3:50:50
  When a man sees the husband of a woman going to some place near his
• 3:50:52
  house, he should not enjoy the woman then, even though she may be
• 3:50:56
  easily gained over at that time. A wise man having a regard for his
• 3:51:01
  reputation should not think of seducing a woman who is apprehensive, timid, not
• 3:51:07
  to be trusted, well guarded, or possessed of a father in law or
• 3:51:13
  mother in law. End of Chapter two, Part five, Chapter three.
• 3:51:20
  Examination of the state of a woman's mind. When a man is trying to
• 3:51:26
  gain over a woman, he should examine the state of her mind and act
• 3:51:31
  as follows. If she listens to him but does not manifest to him in
• 3:51:35
  any way her own intentions, he should then try to gain her over by
• 3:51:39
  means of a go between. If she meets him once and again comes to
• 3:51:45
  meet him better dressed than before, or comes to him in some lonely place,
• 3:51:50
  he should be certain that she is capable of being enjoyed by the use
• 3:51:54
  of a little force. A woman who lets a man make up to her
• 3:51:58
  but does not give herself even after a long time, should be considered as
• 3:52:03
  a trifler in love. But owing to the fickleness of the human mind,
• 3:52:07
  even such a woman can be conquered by always keeping up a close acquaintance with
• 3:52:13
  her. When a woman avoids the attentions of a man, and on account
• 3:52:18
  of respect for him and pride in herself, will not meet him or approach
• 3:52:22
  him, she can be gained over with difficulty, either by endeavoring to keep
• 3:52:28
  on familiar terms with her, or else by an exceedingly clever go between.
• 3:52:33
  When a man makes up to a woman and she reproaches him with harsh words,
• 3:52:39
  she should be abandoned at once. When a woman reproaches a man,
• 3:52:43
  but at the same time acts affectionately towards him, she should be made love
• 3:52:48
  to in every way. A woman who meets a man in lonely places and
• 3:52:54
  puts up with a touch of his foot, but pretends, on account of
• 3:52:58
  the indecision of her mind not to be aware of it should be conquered by
• 3:53:03
  patience and by continued efforts, as follows. If she happens to go to
• 3:53:07
  sleep in his vicinity, he should put his left arm round her, and
• 3:53:11
  see when she awakes whether she repulses him in reality or only repulses him in
• 3:53:16
  such a way as if she were desirous of the same thing being done to
• 3:53:20
  her again. And what is done by the arm can also be done by
• 3:53:24
  the foot. If the man succeeds in this point, he should embrace her
• 3:53:28
  more closely, And if she will not stand the embrace and gets up,
• 3:53:33
  but behaves with him as usual the next day, he should consider then that
• 3:53:37
  she is not unwilling to be enjoyed by him. If, however, she
• 3:53:43
  does not appear again, the man should try to get over her by means
• 3:53:46
  of a go between. And if, after having disappeared for some time,
• 3:53:50
  she again appears and behaves with him as usual, the man should then consider
• 3:53:56
  that she would not object to be united with him. When a woman gives
• 3:54:01
  a man an opportunity and makes her own love manifest to him. He should
• 3:54:05
  proceed to enjoy her. And the signs of a woman manifesting her love are
• 3:54:09
  these. One she calls out to a man without being addressed by him in
• 3:54:16
  the first instance. Two she shows herself to him in secret places. Three
• 3:54:22
  she speaks to him tremblingly and inarticulately. Four she has the fingers of her
• 3:54:28
  hand and the toes of her feet moistened with perspiration, and her face blooming
• 3:54:35
  with delight. Five she occupies herself with shampooing his body and pressing his head.
• 3:54:43
  Six. When shampooing him, she works with one hand only, and
• 3:54:46
  with the other she touches and embraces parts of his body. Seven she remains
• 3:54:54
  with both hands placed on his body, motionless, as if she had been
• 3:54:56
  surprised by something or was over come by fatigue. Eight she sometimes bends down
• 3:55:03
  her face upon his thighs, and when asked to shampoo them, does not
• 3:55:09
  manifest any unwillingness to do so. Nine she places one of her hands quite
• 3:55:15
  motionless on his body, and even though the man should press it between two
• 3:55:18
  members of his body, she does not remove it for a long time.
• 3:55:24
  Ten. Lastly, when she has resisted all the efforts of the man to
• 3:55:28
  gain her over, she returns to him next day to shampoo his body.
• 3:55:33
  As before, When a woman neither gives encouragement to a man nor avoids him,
• 3:55:39
  but hides herself and remains in some lonely place, she must be got
• 3:55:45
  at by means of the female servant who may be near her. If when
• 3:55:48
  called by the man, she acts in the same way, then she should
• 3:55:52
  be gained over by means of a skillful go between. But if she will
• 3:55:56
  have nothing to say to the man, he should consider well about her before
• 3:56:01
  he begins any further attempts to gain her over. Thus ends the examination of
• 3:56:07
  the state of a woman's mind. A man should first get himself introduced to
• 3:56:11
  a woman, and then carry on a conversation with her. He should give
• 3:56:16
  her hints of his love for her, and if he finds from her replies
• 3:56:20
  that she receives these hints favorably, he should then set to work to gain
• 3:56:24
  her over without any fear. A woman who shows her love by outward signs
• 3:56:28
  to the man at his first interview should be gained over very easily. In
• 3:56:33
  the same way a lascivious woman who, when addressed in loving words, replies
• 3:56:39
  openly in words expressive of her love, should be considered to have been gained
• 3:56:43
  over at that very moment. With regard to all women, whether they be
• 3:56:48
  wise, simple, or confiding, this rule is laid down that those who
• 3:56:52
  make an open manifestation of their love are easily gained over. About the business
• 3:57:01
  of a go between, if a woman has manifested her love or desire,
• 3:57:07
  either by signs or by motions of her body, and is afterwards rarely or
• 3:57:11
  never seen anywhere, or if a woman is met for the first time,
• 3:57:16
  the man should get a go between to approach her. Now the go between,
• 3:57:20
  having wheedled herself into the confidence of the woman by acting according to her
• 3:57:26
  disposition, should try to make her hate or despise her husband, by holding
• 3:57:31
  artful conversations with her, by telling her about medicines for getting children, by
• 3:57:37
  talking to her about other people, by tales of various kinds, by stories
• 3:57:43
  about the wives of other men, and by praising her beauty, wisdom,
• 3:57:48
  generosity, and good nature, and then saying to her, it is indeed
• 3:57:52
  a pity that you, who are so excellent a woman in every way,
• 3:57:56
  should be possessed of a husband of this kind, beautiful lady, he is
• 3:58:01
  not fit even to serve you. The go between should further talk to the
• 3:58:07
  woman about the weakness of the passion of her husband, his jealousy, his
• 3:58:11
  roguery, his ingratitude, his aversion to enjoyments, his dulness, his meanness,
• 3:58:18
  and all the other faults that he may have and with which she may
• 3:58:22
  be acquainted. She should particularly harp upon that fault or that failing by which
• 3:58:28
  the wife may appear to be the most affected. If the wife be a
• 3:58:31
  dear woman and the husband a hair man, then there would be no fault
• 3:58:35
  in that direction. But in the event of his being a hair man and
• 3:58:41
  she a mere woman or elephant woman, then this fault should be pointed out
• 3:58:45
  to her. Goni Caputra is of opinion that when it is the first affair
• 3:58:50
  of the woman, or when her love has only been very secretly shown,
• 3:58:54
  the man should then secure and send to her a go between with whom she
• 3:58:58
  may be already acquainted and in whom she confides. But to return to our
• 3:59:05
  subject, the go between should tell the woman about the obedience and love of
• 3:59:09
  the man, and as her confidence and affection increase, she should then explain
• 3:59:15
  to her the thing to be accomplished in the following way. Hear this,
• 3:59:18
  o, beautiful lady, that this man, born of a good family,
• 3:59:22
  having seen you, has gone mad on your account. The poor young man,
• 3:59:28
  who is tender by nature, has never been distressed in such a way
• 3:59:31
  before, and it is highly probable that he will succumb under his present affliction
• 3:59:37
  and experience the pains of death. If the woman listens with a favorable ear,
• 3:59:43
  then on the following day the go between, having observed marks of good
• 3:59:48
  spirits in her face, in her eyes, and in her manner of conversation,
• 3:59:52
  should again converse with her on the subject of the man, and should
• 3:59:56
  tell her the stories of Valhalia and Indra, of Sukuntala and Dushianti, and
• 4:00:03
  such others as may be fitted for the occasion. Footnotes. Alhalia was the
• 4:00:09
  wife of the sage Gautama. She was seduced by Indra, the king of
• 4:00:13
  the gods. Sakuntala was the heroine of one of the best, if not
• 4:00:20
  the best, of Hindu plays, and the best known in Sanskrit dramatic literature.
• 4:00:24
  It was first brought to notice by Sir William Jones, and has been
• 4:00:28
  well and poetically translated by doctor Monier Williams under the title of Sakuntala or The
• 4:00:35
  Lost Ring, an Indian drama translated into English prose and verse from the Sanskrit
• 4:00:41
  of Kalidasa and of footnotes. She should also describe to her the strength of
• 4:00:48
  the man, his talents, his skill in the sixty four sorts of enjoyments
• 4:00:54
  mentioned by Bob Prava, his good looks, and his liaison with some praiseworthy
• 4:00:58
  woman, no mans matter whether this last ever took place or not. In
• 4:01:03
  addition to this, the go between should carefully note the behavior of the woman,
• 4:01:09
  which, if favorable, would be as follows. She would address her
• 4:01:11
  with a smiling look, would seat herself close beside her, and ask her
• 4:01:16
  where have you been, What have you been doing, Where did you dine?
• 4:01:22
  Where did you sleep? Where have you been sitting? Moreover, the
• 4:01:26
  woman would meet the go between in lonely places and tell her stories. There
• 4:01:31
  would yawn contemplatively, draw long sighs, give her presents, remember her on
• 4:01:37
  occasions of festivals, dismiss her with a wish to see her again, and
• 4:01:43
  say to her jestingly, oh, well speaking woman, why do you speak
• 4:01:46
  these bad words to me, would discourse on the sin of her union with
• 4:01:52
  the man, would not tell her about any previous visits or conversations that she
• 4:01:56
  may have had with him, but wish to be asked about these. And
• 4:02:01
  lastly, would laugh at the man's desire, but would not reproach him in
• 4:02:05
  any way. Thus ends the behavior of the woman with the go between.
• 4:02:11
  When the woman manifests her love in the manner above described, the go between
• 4:02:16
  should increase it by bringing to her love tokens from the man. But if
• 4:02:20
  the woman be not acquainted with the man personally, the go between should win
• 4:02:24
  her over by extolling and praising his good qualities and by telling stories about his
• 4:02:30
  love for her. Here, Audulaka says that when a man or woman are
• 4:02:35
  not personally acquainted with each other and have not shown each other any signs of
• 4:02:39
  affection, the employment of a go between is useless. The followers of Babhavra,
• 4:02:46
  on the other hand, affirm that even though they be personally unacquainted but
• 4:02:50
  have shown each other's signs of affection, there is an occasion for the employment
• 4:02:54
  of a go between. Goni Kaputra asserts that a go between the should be
• 4:03:00
  employed, provided they are acquainted with each other, even though no signs of
• 4:03:05
  affection may have passed between them. Vetsiayana, however, lays it down that
• 4:03:09
  even though they may not be personally acquainted with each other and may not have
• 4:03:15
  shown each other any signs of affection, still they are both capable of placing
• 4:03:18
  confidence in a go between. Now, the go between should show the woman
• 4:03:24
  the presence, such as the betel nut in bettel leaves, the perfumes,
• 4:03:28
  the flowers, and the rings which the man may have given to her for
• 4:03:31
  the sake of the woman, and on these presents should be impressed the marks
• 4:03:35
  of the man's teeth and nails, and other signs. On the cloth that
• 4:03:41
  he may send, he should draw with saffron, both his hands joined together,
• 4:03:45
  as if in earnest entreaty. The go between should also show to the
• 4:03:50
  woman ornamental figures of various kinds cut in leaves, together with ear ornaments,
• 4:03:56
  and chaplets made of flowers containing love letters expressed of the desire of the man.
• 4:04:01
  Footnote it is presumed that something like the following French verses are intended.
• 4:04:07
  Cont hoor genra le pu profond homage vouleet vuquenfidet l' en change de language vousserle
• 4:04:16
  captive montesprit umncoeur, coujupuis d'ame vaubras serl gute lu bonneurs juvoutrey, maison vain
• 4:04:26
  coumncoeur a de lie, couche, ou se, papier, nousiree, voudir
• 4:04:31
  avexois, sousay ver lize le' premiere, maud vou verray, cam re mede
• 4:04:39
  il foetus mesmeu for these condon vouvois en vous m condon vous m u vou
• 4:04:48
  voisitan and a footnote, and she should cause her to send affectionate presents to
• 4:04:54
  the man in return. After they have mutually accepted each other's presence, than
• 4:05:00
  a meeting should be arranged between them. On the faith of the go between.
• 4:05:03
  The followers of Babhavra say that this meeting should take place at the time
• 4:05:07
  of going to the temple of a deity, or on occasions of fairs,
• 4:05:11
  garden parties, theatrical performances, marriages, sacrifices, festivals and funerals, as
• 4:05:18
  also at the time of going to the river to bathe, or at times
• 4:05:22
  of natural calamities, fear of robbers, or hostile invasions of the country.
• 4:05:28
  Footnote. It is supposed that storms, earthquakes, famines, and pestilent diseases
• 4:05:33
  are here alluded to and a footnote. Goni Kaputra is of opinion, however,
• 4:05:41
  that these meetings had better be brought about in the abodes of female friends,
• 4:05:45
  mendicants, astrologers and ascetics. But vets Yayana decides that that place is
• 4:05:50
  only well suited for the purpose, which has proper means of ingress and egress,
• 4:05:56
  and where arrangements have been made to prevent any accident occurrence, and when
• 4:06:01
  a man who has once entered the house can also leave it at the proper
• 4:06:05
  time without any disagreeable encounter. Now, go betweens or female messengers are of
• 4:06:11
  the following different kinds. One a go between who takes upon herself the whole
• 4:06:16
  burden of the business. Two a go between who does only a limited part
• 4:06:22
  of the business. Three a go between who is the bearer of a letter
• 4:06:26
  only. Four a go between acting on her own account, five the go
• 4:06:33
  between of an innocent young woman. Six a wife serving as a go between,
• 4:06:39
  seven a mute go between. Eight a go between who acts the part
• 4:06:46
  of the wind. One A woman who, having observed the mutual passion of
• 4:06:52
  a man and woman, brings them together and arranges it by the power of
• 4:06:56
  her own intellect. Such a one is called a go between, who takes
• 4:07:01
  upon herself the whole burden of the business. This kind of go between is
• 4:07:05
  chiefly employed when the man and the woman are already acquainted with each other and
• 4:07:09
  have conversed together, and in such cases she is set not only by the
• 4:07:15
  man, as is always done in all other cases, but by the woman
• 4:07:18
  also. The above name is also given to a go between who, perceiving
• 4:07:24
  that the man and the woman are suited to each other, tries to bring
• 4:07:28
  about a union between them, even though they be not acquainted with each other.
• 4:07:33
  Two. A go between who, perceiving that some part of the affair
• 4:07:37
  is already done, or that the advances on the part of the man are
• 4:07:41
  already made, completes the rest of the business, is called a go between
• 4:07:46
  who performs only a limited part of the business. Three. A go between
• 4:07:52
  who simply carries messages between a man and a woman who love each other but
• 4:07:58
  who cannot frequently meet, is called the bearer of a letter or message.
• 4:08:03
  This name is also given to one who is sent by either of the lovers
• 4:08:05
  to acquaint either the one or the other with the time and place of their
• 4:08:09
  meeting. Four. A woman who goes herself to a man and tells him
• 4:08:16
  of her having enjoyed sexual union with him in a dream, and expresses her
• 4:08:20
  anger at his wife, having rebuked him for calling her by the name of
• 4:08:24
  her rival instead of by her own name, And gives him something bearing the
• 4:08:30
  remarks of her teeth and nails, and informs him that she knew she was
• 4:08:33
  formally desired by him, and asks him privately whether she or his wife is
• 4:08:39
  the best looking. Such a person is called a woman who is a go
• 4:08:43
  between for herself. Now such a woman should be met and interviewed by the
• 4:08:48
  man in private and secretly. The above name is also given to a woman
• 4:08:52
  who, having made an agreement with some other woman to act as her go
• 4:08:56
  between, gains over the man to her her self by the means of making
• 4:09:01
  him personally acquainted with herself, and thus causes the other woman to fail.
• 4:09:07
  The same applies to a man who, acting as a go between for another,
• 4:09:11
  and having no previous connection with the woman gains her over for himself and
• 4:09:16
  thus causes the failure of the other man. Five. A woman who has
• 4:09:24
  gained the confidence of the innocent young wife of any man, and who has
• 4:09:28
  learned her secrets without exercising any pressure on her mind, and found out from
• 4:09:33
  her how her husband behaves to her. If this woman then teaches her the
• 4:09:37
  art of securing his favor and decorates her so as to show her love,
• 4:09:43
  and instructs her how and when to be angry or to pretend to be so.
• 4:09:48
  And then, having herself made marks of the nails and teeth on the
• 4:09:52
  body of the wife, gets the latter to send for her husband to show
• 4:09:56
  these marks to him and thus excite him for enjoyment. Such is called the
• 4:10:01
  go between of an innocent young woman. In such cases, the man should
• 4:10:05
  send replies to his wife through the same woman. Six. When a man
• 4:10:11
  gets his wife to gain the confidence of a woman whom he wants to enjoy,
• 4:10:16
  and to call on her and talk to her about the wisdom and ability
• 4:10:20
  of her husband, that wife is called a wife serving as a go between.
• 4:10:24
  In this case, the feelings of the woman with regard to the man
• 4:10:28
  should also be made known through the wife. Seven. When any man sends
• 4:10:33
  a girl or a female servant to any woman under some pretext or other and
• 4:10:39
  places a letter in her bouquet of flowers, or in her ear ornaments,
• 4:10:43
  or marks something about her with his teeth or nails, that girl or female
• 4:10:48
  servant is called a mute go between. In this case, the man should
• 4:10:54
  expect an answer from the woman through the same person. Eight. A person
• 4:11:00
  who carries a message to a woman which has a double meaning, or which
• 4:11:03
  relates to some past transactions, or which is unintelligible to other people is called
• 4:11:09
  a go between who acts the part of the wind. In this case,
• 4:11:13
  the reply should be asked for through the same woman. Thus ends the different
• 4:11:18
  kinds of go betweens. A female astrologer, a female servant, a female
• 4:11:24
  beggar, or a female artist are well acquainted with the business of a go
• 4:11:30
  between and very soon gain the confidence of other women. Any One of them
• 4:11:35
  can raise enmity between any two persons if she wishes to do so, or
• 4:11:39
  extol the loveliness of any woman that she wishes to praise, or describe the
• 4:11:43
  arts practiced by other women in sexual union. They can also speak highly of
• 4:11:48
  the love of a man, of his skill in sexual enjoyment, and of
• 4:11:54
  the desire of other women more beautiful even than the woman they are addressing for
• 4:11:58
  him, and explain the restraint under which he may be at home. Lastly,
• 4:12:05
  a go between can, by the artfulness of her conversation, unite a
• 4:12:09
  woman with a man, even though he may not have been thought of by
• 4:12:13
  her, or may have been considered beyond his aspirations. She can also bring
• 4:12:18
  back a man to a woman who, owing to some cause or other,
• 4:12:22
  has separated himself from her. End of Chapter four, Part five. Chapter
• 4:12:31
  five about the love of persons in authority, For the wives of other men,
• 4:12:39
  kings and their ministers have no access to the abodes of others, and
• 4:12:43
  moreover, their mode of living is constantly watched and observed and imitated by the
• 4:12:46
  people at large, just as the animal world, seeing the sunrise, get
• 4:12:52
  up after him, and when he sits in the evening, lie down again.
• 4:12:56
  In the same way. Persons in authority should not therefore do any improper
• 4:13:01
  act in public, as such are impossible from their position, and would be
• 4:13:05
  deserving of censure. But if they find that such an act is necessary to
• 4:13:09
  be done, they should make use of the proper means, as described in
• 4:13:13
  the following paragraphs. The headmen of the village, the king's officer employed there,
• 4:13:20
  and the man whose business it is to glean corn, can gain over
• 4:13:24
  female villagers simply by asking them. Footnote. This is a phrase used for
• 4:13:30
  a man who does the work of everybody, and who is fed by the
• 4:13:33
  whole village. End footnote. It is on this account that this class of
• 4:13:39
  women are called unchased women by voluptuaries. The union of the above mentioned men
• 4:13:46
  with this class of women takes place on the occasions of unpaid labor, of
• 4:13:50
  filling the granaries in their houses, of taking things in and out of the
• 4:13:54
  house, of cleaning the houses, of working in the fields, and of
• 4:13:58
  purchasing cut wool, flax, hemp, and thread, and at the season
• 4:14:03
  of the purchase, sale and exchange of various other articles, as well as
• 4:14:09
  at the time of doing various other works. In the same way, the
• 4:14:11
  superintendents of cowpens enjoy the women in the cowpens, and the officers who have
• 4:14:18
  the superintendents of widows, of the women who are without supporters, and of
• 4:14:22
  women who have left their husbands, have sexual intercourse with these women. The
• 4:14:28
  intelligent accomplished their object by wandering at night in the village, and while villagers
• 4:14:33
  also unite with the wives of their sons, being much alone with them.
• 4:14:37
  Lastly, the superintendents of markets have a great deal to do with the female
• 4:14:41
  villagers at the time of their making purchases in the market. During the festival
• 4:14:48
  of the eighth moon, that is, during the bright half of the month
• 4:14:50
  of Nagashasha, as also during the moonlight festival of the month of Kartika and
• 4:14:56
  the spring festival of Chetra, women of cities and towns generally visit the women
• 4:15:01
  of the king's harem in the royal palace. These visitors go to the several
• 4:15:07
  apartments of the women of the Harem as they are acquainted with them, and
• 4:15:11
  pass the night in conversation and improper sports and amusement, and go away in
• 4:15:16
  the morning. On such occasions, a female attendant of the king, previously
• 4:15:22
  acquainted with the woman whom the king desires, should loiter about and accost this
• 4:15:26
  woman when she sets out to go home, and induce her to come and
• 4:15:30
  see the amusing things in the palace. Previous to these festivals, even she
• 4:15:35
  should have caused it to be intimated to this woman that on the occasion of
• 4:15:39
  this festival, she would show her all the interesting things in the royal palace.
• 4:15:43
  Accordingly, she should show her the bower of the coral creeper, the
• 4:15:48
  garden house with its floor inlaid with precious stones, the bower of grapes,
• 4:15:52
  the building on the water, the secret passages in the walls of the palace,
• 4:15:58
  the pictures, the sporting animals, the machines, the birds, and
• 4:16:03
  the cages of the lions and the tigers. After this, when alone with
• 4:16:07
  her, she should tell her about the love of the King for her,
• 4:16:11
  and should describe to her the good fortune which would attend upon her union with
• 4:16:15
  the King, giving her at the time a strict promise of secrecy. If
• 4:16:21
  the woman does not accept the offer, she should conciliate and please her with
• 4:16:25
  handsome presents befitting the position of the King, and having accompanied her for some
• 4:16:30
  distance, should dismiss her with great affection. Two Or, having made the
• 4:16:36
  acquaintance of the husband of the woman whom the king desires, the wives of
• 4:16:41
  the king should get the wife to pay them a visit in the harem,
• 4:16:45
  And on this occasion a female attendant of the king having been sent thither,
• 4:16:48
  should act as above described. Three. Or one of the king's wives should
• 4:16:55
  get acquainted with the woman that the king desires by sending one of the female
• 4:16:59
  attendant to her, who should, on their becoming more intimate, induce her
• 4:17:03
  to come and see the royal abode. Afterwards, when she has visited the
• 4:17:08
  harem and acquired confidence, a female confidante of the king sent thither should act
• 4:17:15
  as before described. Four. Or the king's wife should invite the woman whom
• 4:17:21
  the king desires to come to the royal palace, so that she might see
• 4:17:25
  the practice of the art in which the king's wife may be skilled. And
• 4:17:29
  after she has come to the harem, a female attendant of the king sent
• 4:17:33
  thither should act as before described. Five. Or a female beggar in league
• 4:17:41
  with the king's wife should say to the woman desired by the king, and
• 4:17:45
  whose husband may have lost his wealth or may have some cause of fear from
• 4:17:48
  the King, this wife of the king has influence over him, and she
• 4:17:53
  is moreover naturally kind hearted. We must therefore go to her in this matter.
• 4:17:59
  I shall arrange for your entrance into the harem, and she will do
• 4:18:03
  away with all cause of danger and fear from the king. If the woman
• 4:18:07
  accepts this offer, the female beggar should take her two or three times to
• 4:18:11
  the harem, and the king's wife there should give her a promise of protection.
• 4:18:17
  After this, when the woman, delighted with her reception and promise of
• 4:18:21
  protection, again goes to the harem, then a female attendant of the king
• 4:18:26
  sent thither should act as directed. Six. What has been said above regarding
• 4:18:32
  the wife of one who has some cause of fear from the king applies also
• 4:18:37
  to the wives of those who seek service under the king, or who are
• 4:18:41
  oppressed by the king's ministers, or who are poor, or who are not
• 4:18:45
  satisfied with their position, or who are desirous of gaining the king's favor,
• 4:18:51
  or who wish to become famous among the people, or who are oppressed by
• 4:18:56
  the members of their own caste, or who want to injure their caste fellows,
• 4:19:00
  or who are spies of the king, or who have any other object
• 4:19:03
  to attain. Seven. Lastly, if the woman desired by the king be
• 4:19:10
  living with some person who is not her husband, then the king should cause
• 4:19:14
  her to be arrested, and, having made her a slave on account of
• 4:19:18
  her crime, should place her in the harem. Or the king should cause
• 4:19:22
  his ambassador to quarrel with the husband of the woman desired by him, and
• 4:19:26
  should then imprison her as the wife of an enemy of the king, and
• 4:19:30
  by this means should place her in the harem. Thus ends the means of
• 4:19:36
  gaining over the wives of others. Secretly, the above mentioned ways of gaining
• 4:19:41
  over the wives of other men are chiefly practiced in the palaces of kings.
• 4:19:45
  But a king should never enter the abode of another person. For Abhira,
• 4:19:51
  the king of the katas was killed by a washerman while in the house of
• 4:19:55
  another and in the same way, Jayasana, the king of the Kashis,
• 4:19:59
  was slain by the sk commandant of his cavalry. Footnote. The exact date
• 4:20:03
  of the reign of these kings is not known. It is supposed to have
• 4:20:07
  been about the beginning of the Christian era end footnote. But according to the
• 4:20:14
  customs of some countries, there are facilities for kings to make love to the
• 4:20:18
  wives of other men. Thus, in the country of the Andras, the
• 4:20:22
  newly married daughters of the people thereof enter the king's harem with some presents.
• 4:20:26
  On the tenth day of their marriage and having been enjoyed by the king,
• 4:20:32
  are then dismissed footnote Andras is the modern country of Tailangam, which is to
• 4:20:38
  the south of rajamundri En footnote. In the country of the Vatsagumas footnote supposed
• 4:20:48
  to be a tract of the country to the south of mahwa En footnote,
• 4:20:53
  the wives of the chief ministers approach the king at night to serve him.
• 4:20:57
  In the country of the Vadharrbas footnote now known by the name of Behar,
• 4:21:03
  its capital was Kundimpura, which has been identified with the modern Umravati and footnote,
• 4:21:12
  the beautiful wives of the inhabitants pass a month in the king's harem under
• 4:21:17
  the pretense of affection for the king. In the country of the Apparatakas footnote
• 4:21:23
  also called Apparentakas, being the northern and southern kankan And footnote, the people
• 4:21:30
  gave their beautiful wives as presents to the ministers and the kings. And lastly,
• 4:21:36
  in the country the Sarashtras footnote the modern provinces of Katiawar, its capital
• 4:21:42
  was called Ghirinakunda or the modern junagur And footnote. The women of the city
• 4:21:52
  and the country enter the Royal Harem for the king's pleasure, either together or
• 4:21:56
  separately. There are also two verses on the sad subject as follows. The
• 4:22:02
  above and other ways are the means employed in different countries by kings with regard
• 4:22:07
  to the wives of other persons. But a king who as the welfare of
• 4:22:11
  his people at heart, should not on any account put them into practice.
• 4:22:15
  A king who has conquered the six enemies of mankind becomes the master of the
• 4:22:19
  whole earth. Footnote. These are lust, anger, avarice, spiritual ignorance,
• 4:22:27
  pride, and envy, and footnote Chapter six about the women of the
• 4:22:34
  Royal Harem and of the keeping of one's own wife. The women of the
• 4:22:41
  royal Harem cannot see or meet any men on account of their being strictly guarded.
• 4:22:45
  Neither do they have their desires satisfied, because their only husband is common
• 4:22:51
  to many wives. For this reason, among themselves they give pleasure to each
• 4:22:55
  other in various ways, as now described, having dressed the daughters of their
• 4:23:00
  nurses, or their female friends, or their female attendants. Like men.
• 4:23:04
  They accomplish their object by means of bulbs, roots, and fruits, having
• 4:23:10
  the form of the lingam, or they lie down upon the statue of a
• 4:23:14
  male figure, in which the lingam is visible and erect. Some kings who
• 4:23:18
  are compassionate take or apply certain medicines to enable them to enjoy many wives in
• 4:23:25
  one night, simply for the purpose of satisfying the desire of their women,
• 4:23:30
  though they perhaps have no desire of their own. Others enjoy with great affection
• 4:23:36
  only those wives that they particularly like, while others only take them according as
• 4:23:41
  the turn of each wife arrives in due course. Such are the ways of
• 4:23:45
  enjoyment prevalent in Eastern countries, and what is said about the means of enjoyment
• 4:23:49
  of the female is also applicable to the male by means of their female attendants.
• 4:23:56
  The ladies of the royal harem generally get men into their apartments in the
• 4:24:00
  disguise or dress of women. Their female attendants and the daughters of their nurses,
• 4:24:06
  who are acquainted with their secrets, should exert themselves to get men to
• 4:24:10
  come to the harem in this way, by telling them of the good fortune
• 4:24:14
  attending it, and by describing the facilities of entering and leaving the palace.
• 4:24:18
  The large size of the premises, the carelessness of the sentinels, and the
• 4:24:23
  irregularities of the attendants about the persons of the royal wives. But these women
• 4:24:29
  should never induce a man to enter the harem by telling him falsehoods, for
• 4:24:33
  that would probably lead to his destruction. As for the man himself, he
• 4:24:38
  had better not enter a royal harem, even though it may be easily accessible,
• 4:24:44
  on account of the numerous disasters to which he may be exposed there.
• 4:24:48
  If, however, he wants to enter it, he should first ascertain whether
• 4:24:52
  there is an easy way to get out, whether it is closely surrounded by
• 4:24:56
  the pleasure garden, whether it has separating closures belonging to it, whether the
• 4:25:02
  sentinels are careless, whether the king has gone abroad. And then when he
• 4:25:07
  is called by the women of the harem, he should carefully observe the localities
• 4:25:11
  and enter by the way pointed out by them. If he is able to
• 4:25:15
  manage it, he should hang about the harem every day, and, under
• 4:25:19
  some pretext or other, make friends with the sentinels, and show himself attached
• 4:25:25
  to the female attendants of the harem, who may have become acquainted with his
• 4:25:29
  design, and to whom he should express his regret at not being able to
• 4:25:33
  obtain the object of his desire. Lastly, he should cause the whole business
• 4:25:37
  of a go between to be done by the woman who may have access to
• 4:25:41
  the harem, and he should be careful to be able to recognize the emissaries
• 4:25:45
  of the king. When a go between has no access to the harem,
• 4:25:51
  then the man should stand in some place where the lady, whom he loves
• 4:25:55
  and whom he is anxious to enjoy, can be seen. That place is
• 4:26:00
  occupied by the king's sentinels. He should then disguise himself as a female attendant
• 4:26:04
  of the lady who comes to the place or passes by it. When she
• 4:26:10
  looks at him, he should let her know his feelings by outward signs and
• 4:26:14
  gestures, and should show her pictures, things with double meanings, chaplets of
• 4:26:18
  flowers, and rings. He should carefully mark the answer she gives, whether
• 4:26:23
  by word or by sign or by gesture, and should then try and get
• 4:26:27
  into the harem. If he is certain of her coming to some particular place,
• 4:26:33
  he should conceal himself there and at the appointed time should enter along with
• 4:26:37
  her as one of the guards. He may also go in and out concealed
• 4:26:41
  in a folded bed or bed covering, or with his body made invisible by
• 4:26:47
  means of external applications. Footnote the way to make oneself invisible, The knowledge
• 4:26:53
  of the art of transmigration, or changing ourselves or others into any shape or
• 4:26:59
  formed by the use use of charms and spells, The power of being in
• 4:27:03
  two places at once, and other occult sciences are frequently referred to in all
• 4:27:07
  Oriental literature and footnote. A recipe for one of which is as follows.
• 4:27:15
  The heart of an ik numen, the fruit of the long gourd or tombi,
• 4:27:19
  and the eyes of the serpent should all be burnt without letting out the
• 4:27:22
  smoke. The ashes should then be ground and mixed in equal quantities with water.
• 4:27:29
  By putting this mixture upon the eyes, a man can go about unseen.
• 4:27:33
  Other means of invisibility are prescribed by Dujana, Brahmans and Jogishiris. Again,
• 4:27:41
  the man may enter the harem during the festival of the eighth moon in
• 4:27:44
  the month of Nargashisha, and during the moonlight festivals when the female attendants of
• 4:27:48
  the harem are all busily occupied or in confusion. The following principles are laid
• 4:27:55
  down on this subject. The entrance of young men into harem and their exit
• 4:28:00
  from them generally take place when things are being brought into the palace or when
• 4:28:06
  things are being taken out of it, or when drinking festivals are going on,
• 4:28:10
  or when the female attendants are in a hurry, or when the residence
• 4:28:14
  of some of the royal ladies is being changed, or when the king's wives
• 4:28:18
  go to gardens or to fairs, or when they enter the palace on their
• 4:28:22
  return from them, or lastly, when the king is absent on a long
• 4:28:26
  pilgrimage. The women of the royal harem know each other's secrets, and having
• 4:28:32
  but one object to attain, they give assistance to each other. A young
• 4:28:36
  man who enjoys all of them, and who is common to them all can
• 4:28:41
  continue enjoying his union with them as long as it is kept quiet and is
• 4:28:45
  not known abroad. Now in the country of the Arparatacas, the royal ladies
• 4:28:52
  are not well protected, and consequently many young men are passed into the harem
• 4:28:56
  by the women who have access to the royal palaces. The wives of the
• 4:29:00
  king of the Ahira country accomplish their objects with those sentinels in the harem who
• 4:29:06
  bear the names of Kashtrius the royal ladies in the country of the Vatsagumas cause
• 4:29:11
  such men as are suitable to enter into the harem along with their female messengers.
• 4:29:18
  In the country of the Vaidharbas, that sons of the royal ladies enter
• 4:29:22
  the royal Harem when they please and enjoy the women with the exception of their
• 4:29:26
  own mothers. In the stri Rajia, the wives of the king are enjoyed
• 4:29:32
  by his caste fellows and relations. In the Gandha country, the royal wives
• 4:29:37
  are enjoyed by Brahmans, friends, servants and slaves. In the Samdava country,
• 4:29:44
  servants, foster children and other persons like them enjoy the women of the
• 4:29:48
  harem. In the country the Himavatas, adventurous citizens bribe the sentinels and enter
• 4:29:55
  the harem. In the country the Vanyas and the Kalmyas, Brahmans with the
• 4:30:00
  knowledge of the king enter the harem under the pretense of giving flowers to the
• 4:30:04
  ladies and speak with them from behind a curtain, and from such conversation union
• 4:30:10
  afterwards takes place. Lastly, the women in the harem of the king of
• 4:30:15
  the praccias conceal one young man in the harem for every batch of nine or
• 4:30:18
  ten of the women, thus act the wives of others. For these reasons,
• 4:30:26
  a man should guard his own wife. Old authors say that a king
• 4:30:30
  should select for sentinels in his harem such men as have their freedom from cardinal
• 4:30:34
  desires well tested. But such men, though free themselves from carnal desire,
• 4:30:40
  by reason of their fear or avarice, may cause other persons to enter the
• 4:30:45
  harem, and therefore Goni Kaputra says that kings should place such men in the
• 4:30:49
  harem as may have had their freedom from carnal desires, their fear, and
• 4:30:55
  their avarice well tested. Lastly, Veatsiayana says that under the use the influence
• 4:31:00
  of dharma, people might be admitted and should be selected who are free from
• 4:31:04
  carnal desires, fear, avarice, and dharma footnotes. This may be considered
• 4:31:11
  as meaning religious influence and alludes to persons who may be gained over by that
• 4:31:17
  means. It may be noted from the above remarks that eunuchs do not appear
• 4:31:21
  to have been employed in the king's harem in those days, though they seem
• 4:31:25
  to have been employed for other purposes. See Part two, page forty three,
• 4:31:30
  end footnote. The followers above Havreya say that a man should cause his
• 4:31:37
  wife to associate with a young woman who would tell him the secrets of other
• 4:31:41
  people, and thus find out from her about his wife's chastity. But Vitziayana
• 4:31:48
  says that as wicked persons are always successful with women, a man should not
• 4:31:52
  cause his innocent wife to be corrupted by bringing her into the company of a
• 4:31:56
  deceitful woman. The follow are the causes of the destruction of a woman's chastity,
• 4:32:03
  always going into society and sitting in company, absence of restraint, the
• 4:32:10
  loose habits of her husband, want of caution in her relations with other men,
• 4:32:15
  continued in long absence of her husband, living in a foreign country,
• 4:32:22
  destruction of her love and feelings by her husband, the company of loose women,
• 4:32:27
  the jealousy of her husband. There are also the following verses on the
• 4:32:33
  subject. A clever man learning from the Shastras the ways of winning over the
• 4:32:38
  wives of other people is never deceived in the case of his own wives.
• 4:32:44
  No one, however, should make use of these ways for seducing the wives
• 4:32:48
  of others, because they do not always succeed and moreover often cause disasters and
• 4:32:52
  the destruction of dharma and artha. This book, which is intended for the
• 4:32:57
  good of the people and teach them the ways of guarding their own wives,
• 4:33:02
  should not be made use of merely for gaining over the wives of others.
• 4:33:08
  End of Part five, Part six about Courtesans. Introductory remarks. This Part
• 4:33:18
  six about courtesans was prepared by Vietziayana from a treatise on the subject that was
• 4:33:22
  written by Dataka for the women of Polytaputra the modern Patna, some two thousand
• 4:33:29
  years ago. Dataka's work does not appear to be extant now, but this
• 4:33:33
  abridgment of it is very clever and quite equal to any of the productions of
• 4:33:38
  Emil Zola and other writers of the realistic school of today. Although a great
• 4:33:45
  deal has been written on the subject of the courtesan, nowhere will be found
• 4:33:48
  a better description of her, of her belongings, of her ideas, and
• 4:33:52
  of the working of her mind than is contained in the following pages. The
• 4:33:57
  details of the domestic and social life of the early Hindus would not be complete
• 4:34:02
  without mention of the courtesan, and Part six is entirely devoted to this subject.
• 4:34:07
  The Hindus have ever had the good sense to recognize courtzens as a part
• 4:34:11
  and portion of human society, and so long as they behaved themselves with decency
• 4:34:17
  and propriety, they were regarded with a certain respect. Anyhow, they have
• 4:34:22
  never been treated in the East with that brutality and contempt so common in the
• 4:34:26
  West, while their education has always been of a superior kind to that bestowed
• 4:34:30
  upon the rest of women kind in Oriental countries. In the earlier days,
• 4:34:36
  the well educated Hindu dancing girl and kurtazan doubtless resembled the hetera of the Greeks,
• 4:34:42
  and being educated and amusing, were far more acceptable as companions than the
• 4:34:48
  generality of the married or unmarried women of that period. At all times and
• 4:34:52
  in all countries, there has ever been a little rivalry between the chaste and
• 4:34:56
  the unchaste. But while some when women are born courtesans and follow the instincts
• 4:35:03
  of their nature in every class of society, it has been truly said by
• 4:35:07
  some authors that every woman has got an inkling of the profession in her nature,
• 4:35:11
  and does her best as a general rule to make herself agreeable to the
• 4:35:15
  male sex. The subtlety of women, their wonderful perceptive powers, their knowledge,
• 4:35:22
  and their intuitive appreciation of men and things are all shown in the following
• 4:35:26
  pages, which may be looked upon as a concentrated essence that has been since
• 4:35:30
  worked up into detail by many writers in every quarter of the globe. Chapter
• 4:35:37
  one of the causes of a courtesan resorting to men, of the means of
• 4:35:42
  attaching to herself the man desired, and of the kind of man that it
• 4:35:47
  is desirable to be acquainted with. By having intercourse with men, courtesans obtain
• 4:35:55
  sexual pleasure as well as their own maintenance. Now, when a courtesan takes
• 4:36:00
  up with a man from love, the action is natural, but when she
• 4:36:03
  resorts to him for the purpose of getting money, her action is artificial or
• 4:36:08
  forced. Even in the latter case, however, she should conduct herself as
• 4:36:14
  if her love were indeed natural, because men repose their confidence on those women
• 4:36:18
  who apparently love them. In making known her love to the man, she
• 4:36:22
  should show an entire freedom from avarice, and for the sake of her future
• 4:36:26
  credit, she should abstain from acquiring money from him By unlawful means. A
• 4:36:33
  courtesan, well dressed in wearing her ornaments, should sit or stand at the
• 4:36:37
  door of her house, and without exposing herself too much, should look on
• 4:36:41
  the public road, so as to be seen by the passers by she being
• 4:36:45
  like an object on view for sale. Footnote. In England, the lower
• 4:36:52
  classes of courtesans walk the streets. In India and other places in the East,
• 4:36:56
  they sit at the windows or at the doors of their houses and footnote.
• 4:37:03
  She should form friendships with such persons as would enable her to separate men
• 4:37:07
  from other women and attach them to herself, and repair her own misfortunes,
• 4:37:14
  to acquire wealth, and to protect her from being bullied or set upon by
• 4:37:18
  persons with whom she may have dealings of some kind or another. These persons
• 4:37:22
  are the guards of the town or the police, the officers of the courts
• 4:37:29
  of justice, astrologers, powerful men or men with interest, learned men,
• 4:37:34
  teachers of the sixty four arts, pithematis or confidants, vitas or parasites,
• 4:37:42
  vitushakas or jesterres, flower sellers, perfumers, vendors of spirits, washermen,
• 4:37:52
  barbers and beggars, and such other persons as may be found necessary for the
• 4:37:59
  particular object to be acquired. The following kinds of men may be taken up
• 4:38:03
  with simply for the purpose of getting their money. Men of independent income,
• 4:38:08
  young men, men who are free from any ties, Men who hold places
• 4:38:14
  of authority under the king, Men who have secured their means of livelihood without
• 4:38:18
  difficulty. Men possessed of unfailing sources of income, Men who consider themselves handsome,
• 4:38:27
  men who are always praising themselves. One who is a eunuch but wishes
• 4:38:33
  to be thought a man. One who hates his equals, one who is
• 4:38:37
  naturally liberal, one who has influenced with the king or his ministers, one
• 4:38:44
  who is always fortunate, one who is proud of his wealth, one who
• 4:38:49
  disobeys the orders of his elders, one upon whom the members of his caste
• 4:38:55
  keep an eye, the only son whose father is wealthy, an ascetic who
• 4:39:00
  is internally troubled with desired, a brave man, a physician of the king
• 4:39:07
  previous acquaintance. On the other hand, those who are possessed of excellent qualities
• 4:39:14
  are to be resorted to for the sake of love and fame. Such men
• 4:39:18
  are as follows, men of high birth, learned with a good knowledge of
• 4:39:22
  the world, and doing the proper things at the proper times. Poets,
• 4:39:27
  good storytellers, eloquent men, Energetic men, skilled in various arts, far
• 4:39:34
  seeing into the future, possessed of great minds, full of perseverance, of
• 4:39:40
  a firm devotion, free from anger, liberal affectionate to their parents, and
• 4:39:45
  with a liking for all social gatherings. Skilled in completing verses begun by others
• 4:39:52
  and in various other sports, free from all disease, possessed of a perfect
• 4:39:56
  body, strong and not addicted to drinking, powerful and sexual enjoyment, Sociable,
• 4:40:03
  showing love towards women and attracting their hearts to himself, but not entirely
• 4:40:08
  devoted to them. Possessed of independent means of livelihood, free from envy,
• 4:40:15
  and last of all, free from suspicion. Such are the good qualities of
• 4:40:19
  a man. The woman should also have the following characteristics. She should be
• 4:40:26
  possessed of beauty and amiability with auspicious body marks. She should have a liking
• 4:40:30
  for good qualities in other people, as also a liking for wealth. She
• 4:40:36
  should take delight in sexual unions resulting from love, and should be of a
• 4:40:41
  firm mind and of the same class as the man. With regard to sexual
• 4:40:45
  enjoyment, she should always be anxious to acquire and obtain experience and knowledge,
• 4:40:51
  to be free from avarice, and always have a liking for social gatherings and
• 4:40:56
  for the arts. The following are the ordinary quality of all women. To
• 4:41:00
  be possessed of intelligence, good disposition, and good manners. To be straightforward
• 4:41:07
  in behavior and to be grateful, To consider well the future before doing anything,
• 4:41:12
  To possess activity, To be of consistent behavior, and to have a
• 4:41:17
  knowledge of the proper times and places for doing things. To speak always without
• 4:41:22
  meanness, loud laughter, malignity, anger, avarice, dullness, or stupidity.
• 4:41:30
  To have a knowledge of the Kamisutra, and to be skilled in all
• 4:41:33
  the arts connected with it. The faults of the women are to be known
• 4:41:37
  by the absence of any of the above mentioned good qualities. The following kinds
• 4:41:44
  of men are not fit to be resorted to by courtesans. One who is
• 4:41:48
  consumptive, one who is sickly, one whose mouth contains worms, one whose
• 4:41:55
  breath smells like human excrement, one whose wife is dear to him, one
• 4:42:00
  who speaks harshly, one who is always suspicious, one who is avaricious,
• 4:42:07
  one who is pitiless, one who is a thief, one who is self
• 4:42:11
  conceited, one who has a liking for sorcery, one who does not care
• 4:42:15
  for respect or disrespect, one who can be gained over, even by his
• 4:42:21
  enemies by means of money, and lastly, one who is extremely bashful.
• 4:42:27
  Ancient authors are of opinion that the causes of a courtesan resorting to men are
• 4:42:33
  love, fear, money, pleasure, returning some act of enmity, curiosity,
• 4:42:41
  sorrow, constant intercourse, dharma, celebrity, compassion, the desire of
• 4:42:48
  having a friend, shame, the likeness of the man to some beloved person,
• 4:42:55
  the search after good fortune, the getting rid of the love of somebody
• 4:42:59
  else, the being of the same class as the man with respect to sexual
• 4:43:03
  union, living in the same place, constancy, and poverty. But Vitziayana
• 4:43:11
  decides that desire of wealth, freedom from his fortune, and love are the
• 4:43:15
  only causes that affect the union of courtesans with men. Now, a courtesan
• 4:43:22
  should not sacrifice money to her love, because money is the chief thing to
• 4:43:26
  be attended to. But in cases of fear, et cetera. She should
• 4:43:30
  pay regard to strength and other qualities. Moreover, even though she be invited
• 4:43:36
  by any man to join him, she should not at once consent to a
• 4:43:40
  union, because men are apt to despise things which are easily acquired. On
• 4:43:45
  such occasions, she should first send the shampooers, and the singers, and
• 4:43:49
  the jesters, who may be in her service or in their absence, the
• 4:43:53
  pithematis, or confidants, and others to find out the state of his feelings
• 4:44:00
  and the condition of his mind. By means of these persons, she should
• 4:44:03
  ascertain whether the man is pure or impure, affected or the reverse, capable
• 4:44:10
  of attachment or indifferent, liberal or niggardly. And if she finds him to
• 4:44:15
  her liking, she should then employ the vita and others to attach his mind
• 4:44:19
  to her. Accordingly, the pithematis should bring the man to her house under
• 4:44:26
  the pretense of seeing the fights of quails, cocks and rams, of hearing
• 4:44:30
  the mina a kind of starling talk, or of seeing some other spectacle,
• 4:44:37
  or the practice of some art or he may take the woman to the abode
• 4:44:41
  of the man. After this, when the man comes to her house,
• 4:44:45
  the woman should give him something capable of producing curiosity and love in his heart,
• 4:44:49
  such as an affectionate present, telling him that it was specially designed for
• 4:44:55
  his use. She should also amuse him for a long time, telling him
• 4:45:00
  such stories and doing such things as he may take most delight in. When
• 4:45:04
  he goes away, she should frequently send to him a female attendant skilled in
• 4:45:10
  carrying on a jesting conversation, and also a small present. At the same
• 4:45:15
  time, she should also sometimes go to him herself, under the pretense of
• 4:45:18
  some business, and accompanied by the Pithemarta. Thus then the means of attaching
• 4:45:25
  to herself the man desired. There are also some verses on the subject,
• 4:45:30
  as follows. When a lover comes to her abode, a courtesan should give
• 4:45:34
  him a mixture of betel leaves and betel nut, garlands of flowers, and
• 4:45:40
  perfumed ointments, and, showing her skill in arts, should entertain him with
• 4:45:44
  a long conversation. She should also give him some loving presents, and make
• 4:45:48
  an exchange of her own things with his, and at the same time should
• 4:45:52
  show him her skill in sexual enjoyment. When a courtizan is thus united with
• 4:45:57
  her lover, she should always delight him by affectionate gifts, by conversation,
• 4:46:03
  and by the application of tender means of enjoyment. Chapter two of living like
• 4:46:11
  a wife. When a Cortizan is living as a wife with her lover,
• 4:46:15
  she should behave like a chaste woman and do everything to his satisfaction. Her
• 4:46:21
  duty in this respect, in short, is that she should give him pleasure,
• 4:46:26
  but should not become attached to him, though behaving as if she were
• 4:46:30
  really attached. Now, the following is the manner in which she is to
• 4:46:33
  conduct herself. So as to accomplish the above mentioned purpose. She should have
• 4:46:38
  a mother dependent on her, one who should be represented as very harsh and
• 4:46:44
  who looked upon money as her chief object in life. In the event of
• 4:46:48
  there being no mother, that an old and confidential nurse should play the same
• 4:46:52
  role. The mother or nurse, on their part, should appear to be
• 4:46:56
  displeased with the lover and force take her away from him. The woman herself
• 4:47:03
  should always show pretended anger, dejection, fear, and shame on this account,
• 4:47:07
  but should not disobey the mother or nurse. At any time. She
• 4:47:11
  should make out to the mother or nurse that the man is suffering from bad
• 4:47:15
  health, and making this a pretext of going to see him, she should
• 4:47:19
  go. On that account. She is moreover to do the following things for
• 4:47:25
  the purpose of gaining the man's favor, Sending her female attendant to bring the
• 4:47:30
  flowers used by him on the previous day in order that she may use them
• 4:47:34
  herself as a mark of affection. Also asking for the mixture of betel nut
• 4:47:38
  and leaves that have remained uneaten by him, expressing wonder at his knowledge of
• 4:47:45
  sexual intercourse and the several means of enjoyment used by him, learning from him
• 4:47:51
  the sixty four kinds of pleasure mentioned by Bathravra, continually practicing the ways of
• 4:47:56
  enjoyment as taught by him and according to his life, keeping his secrets,
• 4:48:02
  telling him her own desires and secrets, concealing her anger, never neglecting him
• 4:48:08
  on the bed when he turns his face towards her, touching any parts of
• 4:48:11
  his body according to his wish, kissing and embracing him when he is asleep,
• 4:48:18
  looking at him with apparent anxiety when he is wrapped in thought or thinking
• 4:48:22
  of some other subject than herself, showing neither complete shamelessness nor excessive bashfulness when
• 4:48:29
  he meets her or sees her standing on the terrace of her house from the
• 4:48:33
  public road, hating his enemies, loving those who are dear to him,
• 4:48:37
  showing a liking for that which he likes, being in high or low spirits
• 4:48:42
  according to the state that he is in himself, expressing a curiosity to see
• 4:48:48
  his wives, not continuing her anger for a long time, suspecting even the
• 4:48:53
  marks and wounds made by herself with her nails and teeth on his body to
• 4:48:59
  have been made by some other woman, keeping her love for him unexpressed by
• 4:49:03
  words, but showing it by deeds and signs and hints, remaining silent when
• 4:49:10
  he is asleep, intoxicated, or sick, being very attentive when he describes
• 4:49:15
  as good actions and reciting them afterwards to his praise and benefit, giving witty
• 4:49:21
  replies to him if he be sufficiently attached to her, listening to all his
• 4:49:26
  stories except those that relate to her rivals, expressing feelings of dejection and sorrow
• 4:49:33
  if he sighs, yawns, or falls down, pronouncing the words live long
• 4:49:37
  when he sneezes, pretending to be ill, or to have the desire of
• 4:49:42
  pregnancy, when she feels dejected, abstaining from praising the good qualities of anybody
• 4:49:48
  else, and from censuring those who have possess the same faults as her own,
• 4:49:52
  man, wearing anything that may have been given to her by him,
• 4:49:57
  abstaining from putting on her ornaments, and from taking food when he is in
• 4:50:02
  pain, sick, low spirited, or suffering from misfortune, and condoling or
• 4:50:07
  lamenting with him over the same, wishing to accompany him if he happens to
• 4:50:12
  leave the country himself, or if he be banished from it by the king,
• 4:50:18
  expressing a desire not to live after him, telling him that the whole
• 4:50:22
  object and desire of her life was to be united with him, offering previously
• 4:50:27
  promise sacrifices to the deity when he acquires wealth or has some desire fulfilled,
• 4:50:33
  or when he has recovered from some illness or disease, putting on ornaments every
• 4:50:38
  day, not acting too freely with him, reciting his name and the name
• 4:50:44
  of his family in her songs, placing his hand on her loins, bosom,
• 4:50:48
  and forehead, and falling asleep after feeling the pleasure of his touch,
• 4:50:53
  sitting on his lap and falling asleep there, Wishing to have a child by
• 4:50:59
  him, desiring not to live longer than he does, abstaining from revealing his
• 4:51:03
  secrets to others, dissuading him from vows and fasts by saying, let the
• 4:51:11
  sin fall upon me, keeping vows and fasts along with him when it is
• 4:51:15
  impossible to change his mind on the subject, telling him that vows and fasts
• 4:51:21
  are difficult to be observed even by herself when she has any dispute with him
• 4:51:26
  about them, looking on her own wealth and his without any distinction, abstaining
• 4:51:32
  from going to public assemblies without him, and accompanying him when he desires her
• 4:51:37
  to do so, taking delight in using things previously used by him, and
• 4:51:42
  eating food that he has left uneaten, venerating his family, his disposition,
• 4:51:48
  his skill in the arts, his learning, his caste, his complexion,
• 4:51:53
  his native country, his friends, his good qualities, his age, and
• 4:51:59
  his sweet emperor, asking him to sing and to do other such like things
• 4:52:03
  if able to do them, going to him without paying any regard to fear,
• 4:52:07
  to cold, to heat, or to rain, saying with regard to
• 4:52:11
  the next world, that he should be her lover even there, adapting her
• 4:52:17
  tastes, disposition, and actions to his liking, abstaining from sorcery, disputing
• 4:52:23
  continually with her mother on the subject of going to him, and when forcibly
• 4:52:29
  taken by her mother to some other place, expressing her desire to die by
• 4:52:33
  taking poison, by starving herself to death, by stabbing herself with some weapon,
• 4:52:38
  or by hanging herself, and lastly assuring the man of her constancy and
• 4:52:44
  love by means of her agents, and receiving money herself, but abstaining from
• 4:52:48
  any dispute with her mother with regard to pecuniary matters. When the man sets
• 4:52:55
  out on a journey, she should make him swear that he will return quickly,
• 4:52:59
  and in his absence, should put aside her vows of worshiping the deity,
• 4:53:03
  and should wear no ornaments except those that are lucky. If the time
• 4:53:08
  fixed for his return is past, she should endeavor to ascertain the real time
• 4:53:12
  of his return from omens, from the reports of the people, and from
• 4:53:17
  the positions of the planets, the moon, and the stars. On occasions
• 4:53:22
  of amusement and of auspicious dreams, she should say, let me be soon
• 4:53:27
  united to him. If moreover she feels melancholy or sees any inauspicious omen,
• 4:53:34
  she should perform some rite to appease the deity. When the man does return
• 4:53:40
  home, she should worship the god Keema, that is the Indian Cupid,
• 4:53:45
  and offer oblations to other deities. And having caused a pot filled with water
• 4:53:49
  to be brought by her friends, she should perform the worship and honor of
• 4:53:53
  the crow who eats the offerings which we make to the mains of deceased relations.
• 4:54:00
  The first visit is over, she should ask her lover also to perform
• 4:54:03
  certain rites, and this he will do if he is sufficiently attached to her.
• 4:54:08
  Now, a man is said to be sufficiently attached to a woman when
• 4:54:12
  his love is disinterested, when he has the same object in view as his
• 4:54:17
  beloved one, when he is quite free from any suspicions on her account,
• 4:54:22
  and when he is indifferent to money with regard to her. Such is the
• 4:54:26
  manner of a courtesan living with a man like a wife. And set forth
• 4:54:30
  here for the sake of guidance from the rules of Dataka. What is not
• 4:54:34
  laid down here should be practiced according to the custom of the people and the
• 4:54:38
  nature of each individual man. There are also two verses on the subject,
• 4:54:45
  as follows. The extent of the love of women is not known even to
• 4:54:49
  those who are the objects of their affection. On account of its subtlety,
• 4:54:53
  and on account of the avarice and natural intelligence of womankind, are hardly ever
• 4:55:00
  known in their true light. Though they may love men and become indifferent towards
• 4:55:04
  them, they may give them delight or abandon them, or may extract from
• 4:55:10
  them all the wealth that they may possess. End of Chapter two, Part
• 4:55:15
  six, Chapter three. Of the means of getting money, of the signs
• 4:55:19
  of the change of a lover's feelings, and of the way to get rid
• 4:55:22
  of him. Money is got out of a lover in two ways, that
• 4:55:30
  is, by natural or lawful means, and by artifices. Old authors are
• 4:55:34
  of opinion that when a courtesan can get as much money as she wants from
• 4:55:38
  her lover, she should not make use of artifice. But Vetsyayana lays down
• 4:55:44
  that though she may get some money from him by natural means, yet when
• 4:55:48
  she makes use of artifasts, he gives her doubly more. And therefore artifists
• 4:55:52
  should be resorted to for the purpose of extorting money from him at all events.
• 4:55:57
  Now the artifice is to be used for getting money from her lover are
• 4:56:00
  as follows. First taking money from him on different occasions for the purpose of
• 4:56:07
  purchasing various articles such as ornaments, food, drink, flowers, perfumes,
• 4:56:11
  and cloths, and either not buying them or getting from him more than their
• 4:56:17
  cost. Second, praising his intelligence to his face. Third pretending to be
• 4:56:23
  obliged to make gifts on occasion of festivals connected with vows, trees, gardens,
• 4:56:29
  temples, or tanks. Footnote. On the completion of a vow,
• 4:56:34
  a festival takes place. Some trees, such as the peepool and Banyan trees
• 4:56:40
  are invested with sacred threads like the Brahmins, and on the occasion of this
• 4:56:44
  ceremony a festival is given. In the same way, when gardens are made
• 4:56:48
  and tanks or temples built, then also festivals are observed and footnote. Fourth
• 4:56:56
  pretending that, at the time of going to his house heard jewels have been
• 4:57:00
  stolen, either by the king's guards or by robbers. Fifth alleging that her
• 4:57:06
  property has been destroyed by fire, by the falling of her house, or
• 4:57:10
  by the carelessness of her servants. Six pretending to have lost the ornaments of
• 4:57:15
  her lover along with her own Seventh, causing him to hear through other people
• 4:57:21
  of the expenses incurred by her in coming to see him. Eighth, contracting
• 4:57:26
  debts for the sake of her lover. Nin disputing with her mother on account
• 4:57:33
  of some expense incurred by her for her lover, and which was not approved
• 4:57:37
  of by her mother. Tenth not going to parties and festivities in the houses
• 4:57:42
  of her friends for the want of presence to make to them, she having
• 4:57:47
  previously informed her lover of the valuable presence given to her by these very friends.
• 4:57:52
  Eleven, Not performing certain festive rites under the pretense that she has no
• 4:57:59
  money to perform them with. Twelfth, engaging artists to do something for her
• 4:58:04
  lover. Thirteen, entertaining physicians and ministers for the purpose of attaining some object
• 4:58:12
  Fourteenth assisting friends and benefactors, both on festive occasions and in misfortune, Fifteenth
• 4:58:21
  performing household rites. Sixteen, having to pay the expenses of the ceremony of
• 4:58:27
  marriage of the son of a female friend, Seventeen, having to satisfy curious
• 4:58:33
  wishes during her state of pregnancy, Eighteen pretending to be ill and charging her
• 4:58:41
  cost of treatment. Nineteen having to remove the troubles of a friend. Twentieth
• 4:58:48
  selling some of her ornaments so as to give her lover a present. Twenty
• 4:58:53
  first, pretending to sell some of her ornaments, furniture, or cooking utensils
• 4:58:59
  to a train who has been already tutored how to behave in the matter.
• 4:59:03
  Twenty second, having to buy cooking utensils of greater value than those of other
• 4:59:08
  people, so that they might be more easily distinguished and not changed for others
• 4:59:14
  of an inferior description. Twenty third, remembering the former favors of her lover
• 4:59:21
  and causing them always to be spoken of by her friends and followers. Twenty
• 4:59:26
  fourth, informing her lover of the great gains of other courtesans. Twenty fifth,
• 4:59:33
  describing before them, and in the presence of her lover, her own
• 4:59:37
  great gains, and making them out to be greater even than theirs, though
• 4:59:41
  such may not have been really the case. Twenty sixth, openly opposing her
• 4:59:47
  mother when she endeavors to persuade her to take up with men with whom she
• 4:59:51
  has been formally acquainted, on account of the great gains to be got from
• 4:59:55
  them. Twenty seventh, lastly pointing out to her her lover the liberality of
• 5:00:00
  his rivals. Thus, in the ways and means of getting money, a
• 5:00:08
  woman should always know the state of the mind, of the feelings, and
• 5:00:11
  of the disposition of her lover towards her, from the changes of his temper,
• 5:00:17
  his manner, and the color of his face. The behavior of a
• 5:00:19
  waning lover is as follows. First, he gives the woman either less than
• 5:00:25
  is wanted, or something else than that which is asked for. Second,
• 5:00:30
  he keeps her in hopes by promises. Third, he pretends to do one
• 5:00:34
  thing and does something else. Fourth, he does not fulfill her desires.
• 5:00:41
  Fifth, he forgets his promises or does something else than that which he has
• 5:00:45
  promised. Sixth, he speaks with his own servants in a mysterious way.
• 5:00:52
  Seventh he sleeps in some other house under the pretense of having to do something
• 5:00:56
  for a friend. Lastly, he speaks in private with the attendance of a
• 5:01:03
  woman with whom he was formerly acquainted. Now, when a kutuzan finds that
• 5:01:07
  her lover's disposition towards her is changing, she should get possession of all his
• 5:01:12
  best things before he becomes aware of her intentions, and allow a supposing creditor
• 5:01:18
  to take them away forcibly from her in satisfaction of some pretended debt. After
• 5:01:23
  this, if the lover is rich and has always behaved well towards her,
• 5:01:29
  she should ever treat him with respect. But if he is poor and destitute,
• 5:01:33
  she should get rid of him, as if she had never been acquainted
• 5:01:36
  with him in any way before. The means of getting rid of a lover
• 5:01:41
  are as follows. First, describing the habits and vices of the lover as
• 5:01:45
  disagreeable and censurable, with the sneer of the lip and the stamp of the
• 5:01:49
  foot. Second, speaking on a subject with which he is not acquainted.
• 5:01:56
  Third, showing no admiration for his learning and asking a censure upon it.
• 5:02:02
  Fourth, putting down his pride. Fifth, seeking the company of men who
• 5:02:07
  are superior to him in learning in wisdom. Sixth, showing a disregard for
• 5:02:12
  him on all occasions. Seventh censuring men possessed of the same faults as her
• 5:02:18
  lover. Eighth, expressing dissatisfaction at the ways and means of enjoyment used by
• 5:02:26
  him, Ninth, not giving him her mouth to kiss, Tenth refusing access
• 5:02:33
  to her jigana. That is the part of the body between the navel and
• 5:02:37
  the thighs, eleven, showing a dislike for the wounds made by his nails
• 5:02:44
  and teeth, twelve, not pressing close up against him at the time when
• 5:02:48
  he embraces her, thirteen, keeping her limbs without movement at the time of
• 5:02:55
  congress fourteen, desiring him to employ her when he he is fatigued. Fifteenth,
• 5:03:02
  laughing at his attachment to her, sixteenth, not responding to his embraces
• 5:03:10
  seventeenth, turning away from him when he begins to embrace her, eighteenth,
• 5:03:15
  pretending to be sleepy. Nineteenth, going out visiting or into company when she
• 5:03:22
  perceives his desire to enjoy her during the daytime, twentieth, misconstruing his words.
• 5:03:30
  Twenty first, laughing without any joke or at the time of any joke
• 5:03:34
  made by him, laughing under some pretense. Twenty second, looking with sigh
• 5:03:41
  glances at her own attendants and clapping her hands when he says anything. Twenty
• 5:03:47
  third, interrupting him in the middle of his stories and beginning to tell other
• 5:03:51
  stories herself. Twenty fourth, reciting his faults and his vices and declaring them
• 5:03:57
  to be incurable. Twenty fifth, saying words to her female attendants, calculated
• 5:04:04
  to cut the heart of her lover to the quick twenty sixth, taking care
• 5:04:10
  not to look at him when he comes to her twenty seventh, asking him
• 5:04:15
  what cannot be granted twenty eighth, and after all, finally dismissing him.
• 5:04:22
  There are also two verses on this subject, As follows. The duty of
• 5:04:26
  a courtesan consists in forming connections with suitable men after due and full consideration,
• 5:04:33
  and attaching the person with whom she is united to herself, and obtaining wealth
• 5:04:37
  from the person who is attached to her, and then dismissing him after she
• 5:04:41
  has taken away all his possessions. A courtesan leading in this manner, the
• 5:04:47
  life of a wife is not troubled with too many lovers, and yet obtains
• 5:04:51
  abundance of wealth. Chapter four about reunion with a former lover. When a
• 5:05:00
  courtizan abandons her present lover after all his wealth is exhausted, she may then
• 5:05:04
  consider about her reunion with a former lover, but she should return to him
• 5:05:10
  only if he has acquired fresh wealth or is still wealthy, and if he
• 5:05:14
  is still attached to her, and if this man be living at the time
• 5:05:18
  with some other women she should consider well before she acts. Now, such
• 5:05:22
  a man can only be in one of the six following conditions. First,
• 5:05:26
  he may have left the first woman of his own accord, and may even
• 5:05:30
  have left another woman since then. Second, he may have been driven away
• 5:05:36
  from both women. Third, he may have left the one woman of his
• 5:05:40
  own accord and be living with another woman. Fourth, there is no fourth
• 5:05:45
  given in the text. Fifth, he may have been driven away from the
• 5:05:48
  one woman and left the other of his own accord. Sixth, he may
• 5:05:53
  have been driven away by the one woman and may be living with another one.
• 5:05:59
  Now, if the man has left both women of his own accord,
• 5:06:02
  he should not be resorted to on account of the fickleness of his mind and
• 5:06:07
  his indifference to the excellencies of both of them. Two, As regards the
• 5:06:11
  man who may have been driven away from both women, if he has been
• 5:06:15
  driven away from the last one because the woman could get more money from some
• 5:06:19
  other man, then he should be resorted to, For if attached to the
• 5:06:23
  first woman, he would give her more money through vanity and emulation, despite
• 5:06:27
  the other woman. But if he has been driven away by the woman on
• 5:06:32
  account of his poverty or stinginess, He should not then be resorted to three.
• 5:06:38
  In the case of the man who may have left the one woman of
• 5:06:41
  his own accord and been driven away by the other, if he agrees to
• 5:06:45
  return to the former and give her plenty of money beforehand, then he should
• 5:06:49
  be resorted to four. In the case of the man who may have left
• 5:06:55
  the one woman of his own accord and be living with another, woman wishing
• 5:07:00
  to take up with him again, should first ascertain if he left her in
• 5:07:03
  the first instance in the hope of finding some particular excellence in the other woman,
• 5:07:08
  and that, not having found any such excellence, he was willing to
• 5:07:12
  come back to her and give her much money on account of his conduct and
• 5:07:17
  on account of his affections still existing for her, Or whether, having discovered
• 5:07:22
  many faults in the other woman, he would now see even more excellences in
• 5:07:26
  herself than actually exist, and would be prepared to give her much money for
• 5:07:32
  these qualities. Or lastly, to consider whether he was a weak man,
• 5:07:37
  or a man fond of enjoying many women, or one who liked a poor
• 5:07:41
  woman, or one who never did anything for the woman that he was with.
• 5:07:45
  After maturely considering all these things, she should resort to him or not,
• 5:07:49
  according to circumstances. Five, As regards the man who may have been
• 5:07:56
  driven away from the one woman and left the other of his own accord,
• 5:08:00
  the former woman wishing to reunite with him, should first ascertain whether he still
• 5:08:06
  has any affection for her and would consequently spend much money upon her, or
• 5:08:11
  whether, being attached to her excellent qualities, he did not take delight in
• 5:08:15
  any other women, Or whether, being driven away from her formerly before completely
• 5:08:22
  satisfying his sexual desires, he wished to get back to her so as to
• 5:08:26
  be revenged for the injury done to him, or whether he wished to create
• 5:08:30
  confidence in her mind and then take back from her the wealth which she formerly
• 5:08:34
  took from him, and finally destroy her. Or lastly, whether he wished
• 5:08:41
  first to separate her from her present lover, and then to break away from
• 5:08:45
  her himself. If after considering all these things, she is of opinion that
• 5:08:49
  his intentions are really pure and honest, she can reunite herself with him.
• 5:08:55
  But if his mind be it all tainted with evil intentions, he should be
• 5:08:59
  a void. Six. In the case of the man who may have been
• 5:09:03
  driven away by one woman and be living with another. If the man makes
• 5:09:08
  overtures in return to the first one, the courtesan should consider well before she
• 5:09:14
  acts, And while the other woman is engaged in attracting him to herself,
• 5:09:18
  she should try, in her turn, though keeping herself behind the scenes,
• 5:09:22
  to gain him over on the grounds of any of the following considerations. First
• 5:09:27
  that he was driven away unjustly and for no proper reason, and now that
• 5:09:33
  he has gone to another woman, every effort must be used to bring him
• 5:09:36
  back to myself. Second that if he were once to converse with me again,
• 5:09:41
  he would break away from the other woman. Third, that the pride
• 5:09:47
  of my present lover would be put down by means of the former one.
• 5:09:51
  Fourth that he has become wealthy, has secured a higher position, and holds
• 5:09:56
  a place of authority under the king. That he is separate from his wife.
• 5:10:03
  Sixth, that he is now independent. Seventh that he lives apart from
• 5:10:08
  his father or brother. Eighth that by making peace with him, I shall
• 5:10:14
  be able to get hold of a very rich man who is now prevented from
• 5:10:18
  coming to me by my present lover. Nine That as he is not respected
• 5:10:23
  by his wife, I shall now be able to separate him from her.
• 5:10:29
  Tenth, that the friend of this man loves my rival, who hates me
• 5:10:33
  cordially. I shall, therefore, by this means, separate the friend from
• 5:10:37
  his mistress. Eleven. And lastly, I shall bring discredit upon him by
• 5:10:42
  bringing him back to me, thus showing the fickleness of his mind. When
• 5:10:48
  a courtesan is resolved to take up again with a former lover, her Pithemurda
• 5:10:53
  and other servants should tell him that his former expulsion from the woman's house was
• 5:10:59
  caused by the will wickedness of her mother. That the woman loved him just
• 5:11:03
  as much as ever at that time, but could not help the occurrence on
• 5:11:06
  account of her deference to her mother's will, that she hated the union of
• 5:11:11
  her present lover and disliked him excessively. In addition to this, they should
• 5:11:15
  create confidence in his mind by speaking to him of her former love for him,
• 5:11:21
  and should allude to the mark of that love that she has ever remembered.
• 5:11:25
  This mark of her love should be connected with some kind of pleasure that
• 5:11:29
  may have been practiced by him, such as his way of kissing her or
• 5:11:33
  manner of having connection with her. Thus, and the ways of bringing about
• 5:11:38
  a reunion with a former lover. When a woman has to choose between two
• 5:11:44
  lovers, one of whom was formerly united with her, while the other is
• 5:11:48
  a stranger, the Acarias sages are of opinion that the first one is preferable,
• 5:11:53
  because his disposition and character, being already known by previous careful observation,
• 5:12:00
  he can be easily pleased and satisfied. But vets Yayana thinks that a former
• 5:12:04
  lover, having already spent a great deal of his wealth, is not able
• 5:12:08
  or willing to give much money again, and is not therefore to be relied
• 5:12:14
  upon so much as a stranger. Particular cases may, however, arise differing
• 5:12:19
  from this general rule, on account of the different natures of men. There
• 5:12:25
  are also verses on the subject. As follows. Reunion with a former lover
• 5:12:30
  may be desirable so as to separate some particular woman from some particular man,
• 5:12:36
  or some particular man from some particular woman, or to have a certain effect
• 5:12:40
  upon the present lover. When a man is excessively attached to a woman,
• 5:12:45
  he is afraid of her coming into contact with other men. He does not
• 5:12:48
  then regard or notice her faults, and he gives her much wealth through fear
• 5:12:53
  of her leaving him. A courtesan should be agreeable to the man who is
• 5:12:57
  attached to her, and despise the man who does not care for her.
• 5:13:03
  If while she is living with one man, a messenger comes to her from
• 5:13:06
  some other man, she may either refuse to listen to any negotiations on his
• 5:13:11
  part, or a point a fixed time for him to visit her. But
• 5:13:15
  she should not leave the man who may be living with her and who may
• 5:13:18
  be attached to her. A wise woman should only renew her connection with a
• 5:13:23
  former lover if she is satisfied that good fortune, gain, love, and
• 5:13:29
  friendship are likely to be the result of such a reunion. End of Chapter
• 5:13:34
  four, Part six, Chapter five of different kinds of gain Many a courtizan
• 5:13:44
  is able to realize much money every day by reason of many customers. She
• 5:13:48
  should not confine herself to a single lover under such circumstances. She should fix
• 5:13:53
  her rate for one night, after considering the place, the season, and
• 5:13:59
  the condition of the peace people, and having regard to her own good qualities
• 5:14:03
  and good looks, and after comparing her rates with those of other courtesans.
• 5:14:07
  She can inform her lovers and friends and acquaintances about these charges. If,
• 5:14:12
  however, she can obtain a great gain from a single lover, she may
• 5:14:15
  resort to him alone and live with him like a wife. Now, the
• 5:14:21
  sages are of opinion that when a courtesan has the option of an equal gain
• 5:14:25
  from two lovers at the same time, a preference should be given to the
• 5:14:30
  one who would give her the kind of thing which she wants. But Fatziayana
• 5:14:33
  says that the preference should be given to the one who gives her gold,
• 5:14:37
  because it cannot be taken back. Like some other things, it can be
• 5:14:41
  easily received, and is also the means of procuring anything that may be wished
• 5:14:45
  for, of such things as gold, silver, copper, bell, metal,
• 5:14:51
  iron, pots, furniture, beds, upper garments, undervestments, fragrant
• 5:14:57
  substances, vessels made of gourds, ghee, oil, corn, cattle,
• 5:15:03
  and other things of a like nature. The first, that is, gold,
• 5:15:07
  is superior to all the others. When the same labor is required to
• 5:15:11
  gain any two lovers, or when the same kind of thing is to be
• 5:15:15
  got from each of them, the choice should be made by the advice of
• 5:15:19
  a friend, or it may be made from their personal qualities. Or from
• 5:15:23
  the signs of good or bad fortune that may be connected with them. When
• 5:15:29
  there are two lovers, one of whom is attached to the Khurasan and the
• 5:15:33
  other is simply very generous, the sages say that the preference should be given
• 5:15:37
  to the generous lover, But Vetziayana is of opinion that the one who is
• 5:15:41
  really attached to the Khurasan should be preferred, because he can be made to
• 5:15:47
  be generous, even as a miser gives money if he becomes fond of a
• 5:15:51
  woman. But a man who is simply generous cannot be made to love with
• 5:15:55
  real attachment. But among those who are attached to her, if there is
• 5:16:00
  one who is poor and one who is rich, the preferences of course to
• 5:16:03
  be given to the latter. When there are two lovers, one of whom
• 5:16:07
  is generous and the other ready to do any service for the courtesan, some
• 5:16:12
  sages say that the one who is ready to do the service should be preferred,
• 5:16:17
  But fats Yayana is of opinion that a man who does a service thinks
• 5:16:21
  that he has gained his object when he has done something once. But a
• 5:16:25
  generous man does not care for what he has given before. Even here,
• 5:16:30
  the choice should be guided by the likelihood of the future good to be derived
• 5:16:33
  from her union with either of them. When one of the two lovers is
• 5:16:38
  grateful and the other liberal, some sages say that the liberal one should be
• 5:16:42
  preferred, but Watsiyayana is of opinion that the former should be chosen because liberal
• 5:16:48
  men are generally haughty, plain spoken, and wanting in consideration towards others.
• 5:16:56
  Even though these liberal men have been on friendly terms for a long time.
• 5:17:00
  Yet if they see any fault in the Kurtsan or are told lies about her
• 5:17:04
  by some other women, they do not care for past services but leave abruptly.
• 5:17:11
  On the other hand, the grateful man does not at once break off
• 5:17:14
  from her on account of a regard for the pains she may have taken to
• 5:17:18
  please him. In this case, also the choice is to be guided with
• 5:17:22
  respect to what may happen in future. When an occasion for complying with the
• 5:17:27
  request of a friend and a chance of getting money come together, the sages
• 5:17:33
  say that the chance of getting money should be preferred, but Vetziayana thinks that
• 5:17:38
  the money can be obtained tomorrow as well as today. But if the request
• 5:17:42
  of a friend be not at once complied with, he may become disaffected.
• 5:17:48
  Even here in making the choice, regard must be paid to future good fortune.
• 5:17:55
  On such an occasion, however, the Kurtzan might pacify her friend by
• 5:17:59
  pretending to have some work to do and telling him that his request will be
• 5:18:03
  complied with next day, and in this way secure the chance of getting the
• 5:18:07
  money that has been offered her. When the chance of getting money and the
• 5:18:11
  chance of avoiding some disaster come at the same time, the sages are of
• 5:18:17
  opinion that the chance of getting money should be preferred, but Vitziana says that
• 5:18:22
  money has only a limited importance, while a disaster that is once averted may
• 5:18:27
  never occur again. Here, however, the choice should be guided by the
• 5:18:32
  greatness or smallness of the disaster. The gains of the wealthiest and best kind
• 5:18:37
  of courtesans are to be spent as follows, building temples, tanks and gardens,
• 5:18:45
  giving a thousand cows to different brahmins, carrying on the worship of the
• 5:18:48
  gods and celebrating festivals in their honor, and lastly performing such vows as may
• 5:18:56
  be within their means. The gains of other courtesans to be spent as follows,
• 5:19:02
  having a white dress to wear every day, getting sufficient food and drink
• 5:19:06
  to satisfy hunger and thirst, eating daily a perfumed tambula that is a mixture
• 5:19:12
  of betel nut and betel leaves, and wearing ornaments gilt with gold. The
• 5:19:18
  sage is say that these represent the gains of all the middle and lower classes
• 5:19:22
  of courtesans. But Vitziayana is of opinion that their gains cannot be calculated or
• 5:19:29
  fixed in any way, as these depend on the influence of the place,
• 5:19:33
  the customs of the people, their own appearance, and many other things.
• 5:19:38
  When a kortizan wants to keep some particular man from some other woman, or
• 5:19:44
  wants to get him away from some woman to whom he may be attached,
• 5:19:48
  or to deprive some woman of the gains realized by her from him, or
• 5:19:52
  if she thinks that she would raise her position or enjoy some great good fortune,
• 5:19:59
  or become desirable to all men by uniting herself with this man, or
• 5:20:03
  if she wishes to get his assistance in averting some misfortune, or is really
• 5:20:08
  attached to him and loves him, or wishes to injure somebody through his means,
• 5:20:15
  or has regard to some former favor conferred upon her by him, or
• 5:20:19
  wishes to be united with him merely from desire, or any of the above
• 5:20:25
  reasons, she should agree to take from him only a small sum of money
• 5:20:29
  in a friendly way. When a courtizan intends to abandon a particular lover and
• 5:20:34
  take up with another one, or when she has reason to believe that her
• 5:20:38
  lover will shortly leave her and return to his wives, or that having squandered
• 5:20:45
  all his money and became penniless, his guardian or master or father would come
• 5:20:49
  and take him away, or that her lover is about to lose his position,
• 5:20:56
  or lastly, that he is of a very fickle mind, she should,
• 5:21:00
  under any of these circumstances, endeavor to get as much money as she
• 5:21:04
  can from him, as soon as possible. On the other hand, when
• 5:21:08
  the courtizan thinks that her lover is about to receive valuable presence or get a
• 5:21:15
  place of authority from the king, or be near the time of inheriting a
• 5:21:18
  fortune, or that his ship will soon arrive laden with merchandise, or that
• 5:21:23
  he has large stocks of corn and other commodities, or that if anything was
• 5:21:29
  done for him it would not be done in vain, or that he is
• 5:21:33
  always true to his word. Then should she have regard to her future welfare
• 5:21:37
  and live with a man like a wife. There are also verses on the
• 5:21:41
  subject, as follows. In considering her present gains and her future welfare,
• 5:21:48
  a courtisan should avoid such persons as have gained their means of subsistence with very
• 5:21:52
  great difficulty, as also those who have become selfish and hard hearted by becoming
• 5:21:59
  the fair favorites of kings. She should make every endeavor to unite herself with
• 5:22:04
  prosperous and well to do people, and with those whom it is dangerous to
• 5:22:08
  avoid or to slight in any way, even at some cost to herself.
• 5:22:14
  She should become acquainted with energetic and liberal minded men, who, when pleased,
• 5:22:18
  would give her a large sum of money, even for very little service
• 5:22:23
  or for some small thing. Chapter six of Gains and Losses attendant gains and
• 5:22:32
  losses and doubts. As also of the different kinds of courtesans, it sometimes
• 5:22:40
  happens that, while gains are being sought for or expected to be realized,
• 5:22:45
  that losses only are the result of our efforts. The causes of these losses
• 5:22:49
  are weakness of intellect, excessive love, excessive pride, excessive self conceit,
• 5:22:59
  excessive simplicity, excessive confidence, excessive anger, carelessness, recklessness, influence of
• 5:23:08
  evil, genius, accidental circumstances. The results of these losses are expense incurred
• 5:23:18
  without any result, destruction of future good fortune, stoppage of gains about to
• 5:23:23
  be realized, loss of what is already obtained, acquisition of a sour temper,
• 5:23:30
  becoming unamiable to everybody, injury to health, loss of hair, and
• 5:23:37
  other accidents. Now, gain is of three kinds, that is gain of
• 5:23:42
  wealth, gain of religious merit, and gain of pleasure. And similarly,
• 5:23:48
  loss is of three kinds, that is loss of wealth, loss of religious
• 5:23:52
  merit, and loss of pleasure. At the time when gains are sought for,
• 5:23:57
  if other gains come along with with them, these are called attendant gains.
• 5:24:03
  When gain is uncertain, the doubt of its being a gain is called
• 5:24:07
  a simple doubt. When there is a doubt whether either of two things will
• 5:24:11
  happen or not, it is called a mixed doubt. If while one thing
• 5:24:17
  is being done, two results take place, it is called a combination of
• 5:24:21
  two results. And if several results follow from the same action. It is
• 5:24:26
  called a combination of results on every side. We shall now give examples of
• 5:24:30
  the above. As already stated, gain is of three kinds, and loss,
• 5:24:37
  which is opposed to gain, is also of three kinds. A.
• 5:24:42
  When by living with a great man, a courtizan acquires present wealth, and
• 5:24:47
  in addition to this, becomes acquainted with other people, and thus obtains a
• 5:24:52
  chance of future fortune and an accession of wealth, and becomes desirable to all,
• 5:24:57
  this is called a gain of wealth attended by other gain. B When
• 5:25:04
  by living with a man, a Kurtasan simply gets money, this is called
• 5:25:07
  a gain of wealth not attended by any other gain. C. When a
• 5:25:14
  Kurtazan receives money from other people besides her lover, The results are the chance
• 5:25:19
  of the loss of future good from her present lover, the chance of disaffection
• 5:25:25
  of a man securely attached to her, the hatred of all, and the
• 5:25:30
  chance of a union with some low person tending to destroy her future good.
• 5:25:36
  This gain is called a gain of wealth attended by losses. D. When
• 5:25:41
  a Kurtazan, at her own expense and without any results in the shape of
• 5:25:45
  gain, has connected with a great man or an avaricious minister, for the
• 5:25:51
  sake of diverting some misfortune or removing some cause that may be threatening the destruction
• 5:25:56
  of a great gain. This loss is said to be a laws of wealth,
• 5:26:00
  attended by gains of the future good which it may bring about. E.
• 5:26:07
  When a Kurtazan is kind, even at her own expense, to a
• 5:26:11
  man who is very stingy, or to a man proud of his looks,
• 5:26:15
  or to an ungrateful man skilled in gaining the heart of others, without any
• 5:26:19
  good resulting from these connections to her in the end, this loss is called
• 5:26:25
  a loss of wealth, not attended by any gain. F When a Kurtazan
• 5:26:30
  is kind to any such man is described above, but who, in addition,
• 5:26:34
  are favorites of the king, and moreover cruel and powerful, without any
• 5:26:40
  good result in the end, and with a chance of her being turned away
• 5:26:44
  at any moment, this loss is called a loss of wealth attended by other
• 5:26:48
  losses. In this way, gains and losses, and attendant gains and losses
• 5:26:53
  in religious merit and pleasures may become known to the reader, and combinations of
• 5:26:59
  all of them may also be made. Thus, and the remarks on gains
• 5:27:03
  and losses, and attendant gains and losses. In the next place we come
• 5:27:08
  to doubts, which are again of three kinds, that is, doubts about
• 5:27:15
  wealth, doubts about religious merit, and doubts about pleasures. The following are
• 5:27:21
  examples. A. When a courtisan is not certain how much a man may
• 5:27:26
  give her or spend upon her. This is called a doubt about wealth.
• 5:27:32
  B When a courtizan feels doubtful whether she is right in entirely abandoning a lover
• 5:27:37
  from whom she is unable to get money, she having taken all his wealth
• 5:27:41
  from him. In the first instance, this doubt is called a doubt about
• 5:27:45
  religious merit. C. When a courtisan is unable to get hold of a
• 5:27:52
  lover to her liking and is uncertain whether she will derive any pleasure from a
• 5:27:56
  person surrounded by his family or from a low person. This is called a
• 5:28:02
  doubt about pleasure. D. When a courtisan is uncertain whether some powerful but
• 5:28:08
  low principled fellow would cause loss to her on account of her not being civil
• 5:28:14
  to him. This is called a doubt about the loss of wealth. E.
• 5:28:19
  When a courtizan feels doubtful whether she would lose religious merit by abandoning a
• 5:28:23
  man who is attached to her without giving him the slightest favor, and thereby
• 5:28:29
  causing him unhappiness in this world and the next. This doubt is called a
• 5:28:33
  doubt about the loss of a religious merit. Footnote The souls of men who
• 5:28:40
  die with their desires unfulfilled are said to go to the world of the manis,
• 5:28:45
  and not direct to the supreme Spirit. And a footnote f. When
• 5:28:51
  a courtisan is uncertain as to whether she might create disaffection by speaking out and
• 5:28:56
  revealing her love, and thus not get her desire, I are satisfied,
• 5:29:00
  this is called a doubt about the loss of pleasure. Thus, and the
• 5:29:06
  remarks on doubts mixed doubts. A. The intercourse or connection with a stranger
• 5:29:14
  whose disposition is unknown, and who may have been introduced by a lover or
• 5:29:18
  by one who possessed authority, may be productive either of gain or loss,
• 5:29:23
  and therefore this is called a mixed doubt about the gain and loss of wealth.
• 5:29:30
  B. When a courtesan is requested by a friend or is impelled by
• 5:29:34
  pity to have intercourse with a learned Brahmin, a religious student a sacrificer,
• 5:29:40
  a devotee, or an ascetic, who may have all fallen in love with
• 5:29:45
  her, and who may be consequently at the point of death. By doing
• 5:29:48
  this, she might either gain or lose religious merit, and therefore this is
• 5:29:53
  called a mixed doubt about the gain and loss of religious merit. C.
• 5:30:00
  If a courtisan relies solely upon the report of other people, that is,
• 5:30:04
  hearsay about a man and goes to him without ascertaining herself whether he possesses good
• 5:30:11
  qualities or not, she may either gain or lose pleasure in proportion as he
• 5:30:15
  may be good or bad, and therefore this is called a mixed doubt about
• 5:30:19
  the gain and loss of pleasure. Udolika has described the gains and losses on
• 5:30:26
  both sides as follows. A. If when living with a lover, a
• 5:30:32
  courtaisan gets both wealth and pleasure from him, it is called a gain on
• 5:30:37
  both sides. B. When a courtizan lives with a lover at her own
• 5:30:41
  expense without getting any profit out of it, and the lover even takes back
• 5:30:45
  from her what he may have formally given her, it is called a loss
• 5:30:49
  on both sides. C. When a courtisan is uncertain whether a new acquaintance
• 5:30:56
  would become attached to her, and moreover, if he became attached to her,
• 5:31:00
  whether he would give her anything. It is then called a doubt on
• 5:31:04
  both sides about gains. D. When a courtizan is uncertain whether a former
• 5:31:12
  enemy, if made up by her at her own expense, would do her
• 5:31:17
  some injury on account of his grudge against her, or if becoming attached to
• 5:31:22
  her, would take away angrily from her anything that he may have given to
• 5:31:26
  her. This is called a doubt on both sides about loss. Bob Pravria
• 5:31:32
  has described the gains and losses on both sides as follows. A. When
• 5:31:37
  a courtesan can get money from a man whom she may go to see,
• 5:31:41
  and also money from a man whom she may not go to see, this
• 5:31:45
  is called a gain on both sides. B. When a courtizan has to
• 5:31:51
  incur further expense if she goes to see a man, and yet runs the
• 5:31:56
  risk of incurring an irremediable loss if she does not go to say see him.
• 5:32:00
  This is called a loss on both sides. C. When a courtisan
• 5:32:06
  is uncertain whether a particular man would give her anything on her going to see
• 5:32:11
  him without incurring expense on her part, or whether on her neglecting him,
• 5:32:15
  another man would give her something. This is called a doubt on both sides
• 5:32:21
  about gain. D When a courtisan is uncertain whether on going at her own
• 5:32:27
  expense to see an old enemy, he would take back from her what he
• 5:32:32
  may have given her, or whether by her not going to see him,
• 5:32:34
  he would cause some disaster to fall upon her, this is called a doubt
• 5:32:40
  on both sides about loss. By combining the above, the following six kinds
• 5:32:45
  of mixed results are produced. That is, a gain on one side and
• 5:32:51
  loss on the other. B gain on one side, and doubt of gain
• 5:32:55
  on the other. C Gain on one side and out of loss on the
• 5:33:00
  other, d Loss on one side and doubt of gain on the other.
• 5:33:07
  E Doubt of gain on one side and doubt of loss on the other.
• 5:33:12
  F Doubt of loss on one side and loss on the other. A courtesan,
• 5:33:19
  having considered all the above things, and taking counsel with their friends,
• 5:33:23
  should act so as to acquire gain, the chances of great gain, and
• 5:33:29
  the warding off of any great disaster. Religious merit and pleasure should also be
• 5:33:33
  formed into separate combinations like those of wealth, and then all should be combined
• 5:33:38
  with each other so as to form new combinations. When a courtesion consorts with
• 5:33:44
  men, she should cause each of them to give her money as well as
• 5:33:48
  pleasure. At particular times, such as the spring festivals, etc. She
• 5:33:52
  may make her mother announce to the various men that on a certain day her
• 5:33:57
  daughter would remain with the man who would gratify such and such a desire of
• 5:34:02
  hers. When young men approach her with delight, she should think of what
• 5:34:07
  she may accomplish through them. The combination of gains and losses on all sides
• 5:34:12
  are gain on one side and loss on all others. Loss on one side
• 5:34:18
  and gain on all others, gain on all sides, loss on all sides.
• 5:34:25
  A courtisan should also consider doubts about gain and doubts about loss, with
• 5:34:29
  reference both to wealth, religious, merit, and pleasure. Thus ends the
• 5:34:34
  consideration of gain loss, attendant gains, attendant losses, and doubts. The
• 5:34:41
  different kinds of courtesans are a bawd, a female attendant, an unchaste woman,
• 5:34:49
  a dancing girl, a female artisan, a woman who has left her
• 5:34:55
  family, a woman living on her beauty, and finally, regular courtesan.
• 5:35:02
  All the above kinds of courtisans are acquainted with various kinds of men, and
• 5:35:07
  should consider the ways of getting money from them, of pleasing them, of
• 5:35:11
  separating themselves from them, and of reuniting with them. They should also take
• 5:35:17
  into consideration particular gains and losses, attendant gains and losses, and doubts in
• 5:35:22
  accordance with their several conditions. Thus, then the considerations of courtesans. There
• 5:35:29
  are also two verses on the subject, as follows, Men want pleasure while
• 5:35:34
  women want money, and therefore this part, which treats of the means of
• 5:35:40
  gaining wealth, should be studied. There are some women who seek for love,
• 5:35:45
  and there are others who seek for money. For the former, the
• 5:35:48
  ways of love are told in previous portions of this work, while the ways
• 5:35:52
  of getting money as practiced by courtesans are described in this part of Part six.
• 5:36:00
  Part seven about the means of attracting others to yourself, Chapter one on
• 5:36:07
  personal adornment, on subjugating the hearts of others, and on tonic medicines.
• 5:36:15
  When a person fails to obtain the object of his desires by any of the
• 5:36:18
  ways previously related, he should then have recourse to other ways of attracting others
• 5:36:23
  to himself. Now, good looks, good qualities, youth, and liberality
• 5:36:30
  are the chief and most natural means of making a person agreeable in the eyes
• 5:36:33
  of others. But in the absence of these, a man or a woman
• 5:36:37
  must have resort to artificial means or to art and the following are some recipes
• 5:36:42
  that may be found useful. A. An ointment made of the tiberna montana
• 5:36:48
  coronaria, the castus speciosis or arabicus, and the flocortia cataphracta can be used
• 5:36:56
  as an unguent of adornment. B If a fine powder is made of the
• 5:37:03
  above plants and applied to the wick of a lamp which is made to burn
• 5:37:07
  with the oil of blue vitriol. The black pigment or lamp black produced therefrom,
• 5:37:12
  when applied to the eyelashes, has the effect of making a person look
• 5:37:17
  lovely. C. The oil of the hogweed, the echites putessens, the
• 5:37:25
  serena plant, the yellow amaranth, and the leaf of the nymphae, if
• 5:37:29
  applied to the body, has the same effect. D. A black pigment
• 5:37:34
  from the same plants produce a similar effect. E. By eating the powder
• 5:37:41
  of the Nulubrium speciosum, the blue lotus, and the Mesna roxburghee with ghi
• 5:37:48
  and honey, a man becomes lovely in the eyes of others. F The
• 5:37:53
  above things together with a tiburna, montana coronaria, and the xanthochim as pictorious,
• 5:38:00
  if used as an ointment, produced the same results. G. If
• 5:38:07
  the bone of a peacock or of an ayena be covered with gold and tied
• 5:38:11
  on the right hand, it makes a man lovely in the eyes of other
• 5:38:14
  people. H In the same way, if a bead made of the seed
• 5:38:18
  of the jujubi or of the conscient shell be enchanted by the incantations mentioned in
• 5:38:25
  the Arthur vana Veda, or by the incantations of those well skilled in the
• 5:38:30
  science of magic, and tied on the hand, it produces the same result
• 5:38:34
  as described above. I. When a female attendant arrives at the age of
• 5:38:41
  puberty, her master should keep her secluded, and when men ardently desire her,
• 5:38:45
  on account of her seclusion and on account of the difficulty of approaching her,
• 5:38:51
  he should then bestow her hand on such a person as may endow her
• 5:38:55
  with wealth and happiness. This is a means of increasing the loveliness of a
• 5:39:00
  person in the eyes of others. In the same way, when the daughter
• 5:39:03
  of a courtesan arrives at the age of puberty, the mother should get together
• 5:39:07
  a lot of young men of the same age, disposition, and knowledge as
• 5:39:11
  her daughter, and tell them that she would give her in marriage to the
• 5:39:17
  person who would give her presents of a particular kind. After this, the
• 5:39:22
  daughter should be kept in seclusion as far as possible, and the mother should
• 5:39:26
  give her in marriage to the man who may be ready to give her the
• 5:39:29
  presence agreed upon. If the mother is unable to get so much out of
• 5:39:33
  the man, she should show some of her own things as having been given
• 5:39:37
  to the daughter by the bridegroom. Or the mother may allow her daughter to
• 5:39:41
  be married to the man privately, as if she was ignorant of the whole
• 5:39:45
  affair, and then, pretending that it has come to her knowledge, she
• 5:39:48
  may give her consent to the union. The daughter, too, should make
• 5:39:52
  herself attractive to the sons of wealthy citizens unknown to her mother, and make
• 5:39:59
  them attached to her, and for this purpose should meet them at the time
• 5:40:03
  of learning to sing, and in places where music is played and at the
• 5:40:07
  houses of other people, and then request her mother, through a female friend
• 5:40:11
  or servant, to be allowed to unite herself to the man who is most
• 5:40:15
  agreeable to her. Footnote. It is a custom of the courtesans of Oriental
• 5:40:22
  countries to give their daughters temporarily in marriage when they come of age and after
• 5:40:26
  they have received an education in the Kimasutra and other arts. Full details are
• 5:40:32
  given of this at page seventy six of Early Ideas, a group of Hindu
• 5:40:37
  stories collected and collated by Anaryan W. H. Allen and Company, London,
• 5:40:42
  eighteen eighty one. And footnote. When the daughter of a courtesan is
• 5:40:48
  thus given to a man, the ties of marriage should be observed for one
• 5:40:52
  year, and after that she may do what she likes. But even after
• 5:40:56
  the end of the year, when otherwise engaged, if she should be now
• 5:41:00
  and then invited by her first husband to come and see him, she should
• 5:41:04
  put aside her present gain and go to him for the night. Such as
• 5:41:10
  the mode of temporary marriage among courtesans, and of increasing their loveliness and their
• 5:41:15
  value in the eyes of others, what has been said about them should also
• 5:41:19
  be understood to apply to the daughters of dancing women, whose mothers should give
• 5:41:23
  them only to such persons as are likely to become useful to them in various
• 5:41:29
  ways. Thus, and the ways of making oneself lovely in the eyes of
• 5:41:33
  others. A. If a man, after anointing his lingam with the mixture
• 5:41:40
  of the powders of the white thorn apple, the long pepper, and the
• 5:41:44
  black pepper and honey, engages in sexual union with a woman, he makes
• 5:41:49
  her subject to his will. B. The application of a mixture of the
• 5:41:55
  leaf of the plant vitobrnta of the flowers thrown on a human corpse when carried
• 5:42:00
  out to be burnt, and the powder of the bones of the peacock and
• 5:42:04
  of the jiwan jieva bird produces the same effect. See the remains of a
• 5:42:11
  kite who has dyed a natural death ground into powder and mixed with kowatch and
• 5:42:17
  honey has also the same effect. D Anointing oneself with an ointment made of
• 5:42:25
  the plant amblika mirabolans has the power of subjecting women to one's will. E.
• 5:42:33
  If a man cuts into small pieces the sprouts of the vaj nasuni plant
• 5:42:37
  and dips them into a mixture of red arsenic and sulfur, and then dries
• 5:42:41
  them seven times and applies this powder mixed with honey to his lingam, he
• 5:42:47
  can subjugate a woman to his will directly that he has had sexual union with
• 5:42:52
  her. Or if by burning these very sprouts at night, and looking at
• 5:42:56
  the smoke, he sees a golden moon behind, he will then be successful
• 5:43:00
  with any woman. Or if he throws some of the powder of these same
• 5:43:04
  sprouts mixed with the excrement of a monkey upon a maiden, she will not
• 5:43:10
  be given in marriage to anybody else. F If pieces of the arris root
• 5:43:17
  are dressed with the oil of the mango and placed for six months in a
• 5:43:19
  hole made in the trunk of the Seasiu tree, and are then taken out
• 5:43:23
  and made up into annointment and applied to the lingam, this is said to
• 5:43:29
  serve as the means of subjugating women. G If the bone of a camel
• 5:43:34
  is dipped into the juice of the plant eclipped of prostata, and then burnt,
• 5:43:38
  and the black pigment produced from its ashes is placed in a box also
• 5:43:44
  made of the bone of a camel, and applied together with antimony to the
• 5:43:48
  eyelashes with a pencil also made of the bone of a camel. Then that
• 5:43:52
  pigment is said to be very pure and wholesome for the eyes, and serves
• 5:43:56
  as a means of subjugating others to the person who uses it. The same
• 5:44:00
  effect can be produced by black pigment made of the bones of hawks, vultures,
• 5:44:06
  and peacocks. Thus, and the ways of subjugating others to one's own
• 5:44:11
  will now The means of increasing sexual vigor are as follows. A. A
• 5:44:18
  man obtains sexual vigor by drinking milk mixed with sugar, the root of the
• 5:44:22
  uchchata plant, the piper chaba and licorice. B. Drinking milk mixed with
• 5:44:30
  sugar and having the testicle of a ram or a goat boiled in it is
• 5:44:34
  also productive of vigor. C. The drinking of the juice of the Headicarium
• 5:44:41
  gangeticum, the kuili and the kashika plant mixed with milk produces the same effect.
• 5:44:49
  D The seed of the long pepper, along with the seeds of the
• 5:44:53
  san severa rocksburgiana and the Hedicarum gangeticum plant, all pounded together and mixed with
• 5:45:00
  milk, is productive of a similar result E. According to ancient authors,
• 5:45:07
  if a man pounds the seeds or roots of the Trapa bispinosa, the cassurica,
• 5:45:14
  the tuscan jasmine, and licorice, together with the kashiracapoli, a kind
• 5:45:18
  of onion, and puts the powder into milk mixed with sugar and ghee,
• 5:45:22
  and having boiled the whole mixture on a moderate fire, drinks the paste so
• 5:45:27
  formed, he will be able to enjoy innumerable women. F In the same
• 5:45:33
  way, if a man mixes rice with the eggs of the sparrow, and
• 5:45:37
  having boiled this in milk, adds to it ghee and honey, and drinks
• 5:45:42
  as much of it as necessary, this will produce the same effect. G.
• 5:45:48
  If a man takes the outer covering of sessamon seeds and soaks them with
• 5:45:52
  the eggs of sparrows, and then having boiled them in milk mixed with sugar
• 5:45:57
  and ghee, along with the fruits of the Trapa bispinosa and the casurica plant,
• 5:46:03
  and adding to it the flour of wheat and beans, and then drinks
• 5:46:07
  this composition, he is said to be able to enjoy many women. H
• 5:46:12
  If ghee, honey sugar and licorice in equal quantities. The juice of the
• 5:46:18
  fennel plant and milk are mixed together. This nectar like composition is said to
• 5:46:23
  be holy and provocative of sexual vigor, a preservative of life, and sweet
• 5:46:29
  to the taste. I. The drinking of a paste composed of the asparagus
• 5:46:36
  rasimosis, the chevadostra plant, the gaducci plant, the long pepper and licorice
• 5:46:44
  boiled in milk, honey and ghee in the spring is said to have the
• 5:46:48
  same effect as the above j Boiling the asparagus rasimosis and the vadastra plant,
• 5:46:56
  along with the pounded fruits of the Premna spinosa in water and drinking the same
• 5:47:02
  is said to act in the same way. K Drinking boiled ghee or clarified
• 5:47:07
  butter in the morning during the spring season is said to be beneficial to health
• 5:47:12
  and strength, and agreeable to the taste. L If the powder of the
• 5:47:18
  seed of the shvadastri plant and the flower of barley are mixed together in equal
• 5:47:22
  parts, and a portion of it that is two pallas in weight is eaten
• 5:47:27
  every morning on getting up, it has the same effect as the preceding recipe.
• 5:47:33
  There are also verses on the subject as follows. The means of producing
• 5:47:37
  love and sexual vigor should be learned from the science of medicine, from the
• 5:47:41
  Vedas, from those who are learned in the arts of magic, and from
• 5:47:45
  confidential relatives. Footnote. From the earliest times, Oriental authors have occupied themselves
• 5:47:52
  about aphrodisiacs. The following note on the subject is taken from page twenty nine
• 5:47:59
  of a trend inlation of the Hindu art of Love, otherwise the Aungarunga alluded
• 5:48:04
  to in the preface of this work, Part one, pages three and five.
• 5:48:10
  Most Eastern treatises divide aphrodisiacs into two different kinds, one the mechanical or
• 5:48:17
  natural, such as scarification, flagellation, et cetera, and two the medicinal
• 5:48:23
  or artificial. To the former belong the application of insects, as is practiced
• 5:48:29
  by some savage races. And all orientalists will remember the tale of the old
• 5:48:33
  Brahmin whose young wife insisted upon his being again stung by a wasp, and
• 5:48:41
  the footnote no means should be tried which are doubtful in their effects, which
• 5:48:47
  are likely to cause injury to the body, which involve the death of animals
• 5:48:52
  and which bring us in contact with impure things. Such means should only be
• 5:48:56
  used as are wholly acknowledged to be good and approved of by Brahmins and friends.
• 5:49:04
  End of Chapter one, Part seven, Chapter two of the Ways of
• 5:49:08
  Exciting desire and Miscellaneous Experiments and Recipes. If a man is unable to satisfy
• 5:49:18
  a hastini or elephant woman, he should have recourse to various means to excite
• 5:49:22
  her passion. At the commencement, he should rub her yoni with his hand
• 5:49:26
  or fingers, and not begin to have intercourse with her until she becomes excited
• 5:49:30
  or experiences pleasure. This is one way of exciting a woman. Or he
• 5:49:36
  may make use of certain apadravias or things which are put on or around the
• 5:49:41
  lingam to supplement its length or its thickness, so as to fit it to
• 5:49:45
  the yoni. In the opinion of Bravhabya, these a pradavias should be made
• 5:49:51
  of gold, silver, copper, iron, ivory, buffalo's horn, various
• 5:49:56
  kinds of wood, tin, or lead, and should be soft, cool,
• 5:50:00
  provocative of sexual vigor, and well fitted to serve the intended purpose.
• 5:50:07
  Vetsyayana however, says that they may be made according to the natural liking of
• 5:50:11
  each individual. The following are the different kinds of apadravias. One the armlet
• 5:50:18
  valaya should be of the same size as the lingam and should have its outer
• 5:50:22
  surface made rough with globules. Two, the couple sangati is formed of two
• 5:50:30
  armlets. Three the bracelet chudhaka is made by joining three or more armlets until
• 5:50:37
  they come up to the required length of the lingum. Four the single bracelet
• 5:50:42
  is formed by wrapping a single wire around the lingum according to its dimensions.
• 5:50:48
  Five. The kanduka or jalaka is a tube open at both ends with a
• 5:50:53
  whole through it outwardly rough and studded with soft globules, and made to fit
• 5:50:59
  the side of the yoni and tied to the waist. When such a thing
• 5:51:03
  cannot be obtained, then a tube made of the wood apple or tubular stalk
• 5:51:08
  of the bottle gourd, or a reed made soft with oil and extracts of
• 5:51:12
  plants and tied to the waist with strings may be made use of, as
• 5:51:18
  also a row of soft pieces of wood tied together. The above are the
• 5:51:22
  things that can be used in connection with or in the place of the lingam.
• 5:51:27
  The people of the southern countries think that true sexual pleasure cannot be obtained
• 5:51:32
  without perforating the lingum, and they therefore cause it to be pierced, like
• 5:51:37
  the lobes of the ears of an infant pierced for earrings. Now, when
• 5:51:41
  a young man perforates his lingam, he should pierce it with a sharp instrument,
• 5:51:45
  and then stand in water so long as the blood continues to flow.
• 5:51:49
  At night, he should engage in sexual intercourse, even with vigor, so
• 5:51:53
  as to clean the hole. After this, he should continue to wash the
• 5:51:57
  hole with decoction and increase the size by putting into it small pieces of cane
• 5:52:03
  and the ritea anti dysenterica, and thus gradually enlarging the orifice. It may
• 5:52:10
  also be washed with licorice mixed with honey, and the size of the hole
• 5:52:15
  increased by the fruit stalks of the simipatraplant. The whole should be anointed with
• 5:52:19
  a small quantity of oil. In the hole made in the lingam, a
• 5:52:23
  man may put apadravias of various forms, such as the round, the round
• 5:52:30
  on one side, the wooden mortar, the flower, the armlet, the
• 5:52:34
  bone of the heron, the goat of the elephant, the collection of eight
• 5:52:40
  balls, the lock of hair, the place where four roads meet, and
• 5:52:45
  other things named according to their forms and means of using them. All these
• 5:52:49
  apadravias should be rough on the outside according to their requirements. The ways of
• 5:52:56
  enlarging the lingam must be now related. When a man wishes to enlarge his
• 5:53:00
  lingam, he should rub it with the bristles of certain insects that live in
• 5:53:04
  trees, and then, after rubbing it for ten nights with oils, he
• 5:53:10
  should again rub it with the bristles as before. By continuing to do this,
• 5:53:14
  a swelling will be gradually produced in the lingam, and he should then
• 5:53:18
  lie on a cot and causes lingam to hang down through a hole in the
• 5:53:22
  cot. After this, he should take away all the pain from the swelling
• 5:53:26
  by using cool concoctions. The swelling, which is called suka and is often
• 5:53:33
  brought about among the people of the Dravida country, lasts for life if the
• 5:53:38
  lingam is rubbed with the following things. That is, the plant Fisalis flexuosa,
• 5:53:45
  the shivara kandaka plant, the jayusuka plant, the fruit of the eggplant,
• 5:53:51
  the butter of a she buffalo, the Hastri sharma plant, and the
• 5:53:56
  juice of the vadra rasa plant. A swelling lasting for one month will be
• 5:54:00
  produced by rubbing it with oil boiled. In the concoctions of the above things,
• 5:54:06
  the same effect will be produced, but lasting for six months. The
• 5:54:11
  enlargement of the lingam is also affected by rubbing it or moistening it with oil
• 5:54:15
  boiled on a moderate fire, along with the seeds of the pomegranate and the
• 5:54:19
  cucumber, the juices of the volucca plant, the Hasti sharma plant, and
• 5:54:26
  the eggplant. In addition to the above, other means may be learnt from
• 5:54:30
  experienced in confidential persons. The miscellaneous experiments and recipes are as follows. A.
• 5:54:38
  If a man mixes the powder of the milk hedge plant and the kanaka
• 5:54:42
  plant with the excrement of a monkey and the powdered root of the longala lika
• 5:54:48
  plant, and throws this mixture on a woman, she will not love anybody
• 5:54:52
  else afterwards. B If a man thickens the juice of the fruits of the
• 5:54:57
  Cassia festula and the Eugenia jambulana by mixing them with the powder of the soma
• 5:55:03
  plant, the Vernonia anthomintica, the Eclipta prostata, and the Lohopa jehirka,
• 5:55:11
  and applies this composition to the yoni of a woman and then has sexual intercourse
• 5:55:17
  with her, his love for her will be destroyed. C The same effect
• 5:55:22
  is produced if a man has connection with a woman who has bathed in the
• 5:55:26
  buttermilk of a she buffalo mixed with the powders of the gopalika plant, the
• 5:55:32
  banu padika plant, and the yellow amaranth d an Ointment made of the flowers
• 5:55:38
  of the Naucleia kadamba, the hog plum, and the Eugenia jambolana, and
• 5:55:45
  used by a woman causes her to be disliked by her husband. E Garlands
• 5:55:51
  made of the above flowers, when worn by the woman, produced the same
• 5:55:55
  effect. F an ointment made of the fruit of the Asteracantha longifolia or coculaksha
• 5:56:04
  will contract the yoni of a hastini or elephant woman, and this contraction lasts
• 5:56:10
  for one night. G an oiment made by pounding the roots of Thenlumbrium speciosum
• 5:56:18
  and of the blue lotus and the powder of the plant Vesalus flexuosa, mixed
• 5:56:23
  with ghee and honey will enlarge the yoni of the marigi or deer woman.
• 5:56:30
  H an Ointment made of the fruit of the Amblica mirabolans soaked in the milky
• 5:56:36
  juice of the milk hedge plant of the soma plant, the Calotropsis gigantea,
• 5:56:42
  and the juice of the fruit of the Vernonia anthomentica will make the hair white.
• 5:56:48
  I The juice of the roots of the madayantica plant, the yellow amaranth,
• 5:56:55
  the angenica plant, the Cletoria ternatilla, and the Schlakshna parni plant used
• 5:57:02
  as a lotion will make the hair grow. J an ointment made by boiling
• 5:57:08
  the above roots in oil and rubbed in will make the hair black and will
• 5:57:12
  also gradually restore hair that has fallen out. K. If lack is saturated
• 5:57:19
  seven times in the sweat of the testicle of a white horse and applied to
• 5:57:25
  a red lip, the lip will become white l The color of the lips
• 5:57:32
  can be regained by means of the Mada yantica and other plants mentioned under I.
• 5:57:38
  M A woman who hears a man playing on a reed pipe, which
• 5:57:42
  has been dressed with the juices of the bahupatica plant, that Taberna montana,
• 5:57:48
  coronoria, the costas speciosis or arabicus, the pinus, theodora, the Euphorbia
• 5:57:56
  antiquorum, the vadra, and the cant taca plant becomes his slave. N
• 5:58:04
  If food be mixed with the fruit of the thorn apple or dathura, it
• 5:58:08
  causes intoxication. Oh. If water be mixed with oil and the ashes of
• 5:58:15
  any kind of grass except the cusha grass, it becomes the color of milk.
• 5:58:21
  P If yellow mirrabolans, the hog plum, the schrowuana plant, and
• 5:58:27
  the preangu plant be all pounded together and applied to iron pots, these pots
• 5:58:33
  become red. Q If a lamp trimmed with oil extracted from the shrowuana and
• 5:58:40
  priangan plants, its wick being made of cloth, and the sluff of the
• 5:58:45
  skins of snakes, is lighted and long pieces of wood placed near it,
• 5:58:49
  those pieces of wood will resemble so many snakes. R. Drinking the milk
• 5:58:56
  of a white cow who has a white calf at her feet is auspicious,
• 5:59:00
  produces fame and preserves life. S The blessings of venerable Brahmins well propitiated have
• 5:59:10
  the same effect. There are also some verses in conclusion. Thus have I
• 5:59:15
  written in a few words the science of Love after reading the texts of ancient
• 5:59:21
  authors and following the ways of enjoyment mentioned in them. He who is acquainted
• 5:59:26
  with the true principles of this science pays regard to Dharma, Arthur Chema,
• 5:59:30
  and to his own experiences, as well as to the teachings of others,
• 5:59:36
  and does not act simply on the dictates of his own desire. As for
• 5:59:40
  the errors in the science of Love which I have mentioned in this work,
• 5:59:44
  on my own authority as an author, I have, immediately after mentioning them,
• 5:59:48
  carefully censured and prohibited them. An act is never looked upon with indulgence
• 5:59:55
  for the simple reason that it is authorized by the science. Because it it
• 6:00:00
  ought to be remembered that it is the intention of the science that the rules
• 6:00:03
  which it contains should only be acted upon in particular cases, after reading and
• 6:00:08
  considering the works of Bovhabriya and other ancient authors, and thinking over the meaning
• 6:00:15
  of the rules given by them, the Kimis Sutra was composed according to the
• 6:00:18
  precepts of Holy writ For the benefit of the world by Vetsyayana, while leading
• 6:00:25
  the life of a religious student and wholly engaged in the contemplation of the deity.
• 6:00:30
  This work is not intended to be used merely as an instrument for satisfying
• 6:00:34
  our desires. A person acquainted with the true principles of this science, and
• 6:00:41
  who preserves as Dharma, Artha and Kima, and has regard for the practices
• 6:00:45
  of the people, is sure to obtain the mastery over his senses. In
• 6:00:51
  short, an intelligent and prudent person attending to Dharma and Artha and attending to
• 6:00:56
  Kama, also without becoming the slave of his obtain success in everything that he
• 6:01:02
  may undertake. Concluding remarks thus ends in seven parts. The Chemisutra avates Yayana,
• 6:01:15
  which might otherwise be called a treatise on men and women their mutual relationship
• 6:01:21
  and connection with each other. It is a work that should be studied by
• 6:01:25
  all, both old and young. The former will find in it real truths
• 6:01:29
  gathered by experience and already tested by themselves, while the latter will derive the
• 6:01:34
  great advantage of learning things which some perhaps may otherwise never learn at all,
• 6:01:40
  or which they may only learn when it is too late, too late,
• 6:01:44
  those immortal words of Mirabeau to profit by the learning. It can also be
• 6:01:51
  fairly commended to the student of social science and of humanity, and above all
• 6:01:55
  to the student of those early ideas which have gradually filtered down through the sins
• 6:02:00
  of time, and which seemed to prove that the human nature of today is
• 6:02:03
  much the same as the human nature of the long ago. It has been
• 6:02:08
  said of Balzac, the great, if not the greatest, of French novelists,
• 6:02:12
  that he seemed to have inherited a natural and intuitive perception of the feelings
• 6:02:18
  of men and women, and has described them with an analysis worthy of a
• 6:02:22
  man of science. The author of the present work must have also had a
• 6:02:26
  considerable knowledge of the humanities. Many of his remarks are so full of simplicity
• 6:02:30
  and truth that they have stood the test of time and stand out still as
• 6:02:36
  clear and true as when they were first written some eighteen hundred years ago,
• 6:02:41
  as a collection of facts told him plain and simple language. It must be
• 6:02:45
  remembered that in those early days there was apparently no idea of embellishing the work,
• 6:02:51
  either with a literary style, a flow of language, or a quantity
• 6:02:56
  of superfluous patting. The author tells the world what he knew in very concise
• 6:03:00
  language, without any attempt to produce an interesting story from his facts. How
• 6:03:07
  many novels could be written. Indeed, much of the matter contained in Parts
• 6:03:11
  three, four, five, and six has formed the basis of many of
• 6:03:15
  the stories and the tales of past centuries. There will be found in Part
• 6:03:19
  seven some curious recipes. Many of them appear to be as primitive as the
• 6:03:25
  book itself, but in later works of the same nature, these recipes and
• 6:03:30
  prescriptions appear to have increased, both as regards quality and quantity. In the
• 6:03:36
  aungar Unga or the Stage of Love mentioned at page five of the preface.
• 6:03:41
  In Part one, there are found no less than thirty three different subjects,
• 6:03:45
  for which one hundred and thirty recipes and prescriptions are given, as the details
• 6:03:51
  may be interesting. These subjects are described as follows. One for hastening the
• 6:03:56
  paroxysm of the woman, two for delaying the use organs of the man,
• 6:04:00
  three aphrodisiacs. Four for thickening and enlarging the lingam, rendering its sound and
• 6:04:08
  strong, hard and lusty. Five for narrowing and contracting the yonie six for
• 6:04:15
  perfuming the yonie, seven for removing and destroying the hair of the body,
• 6:04:22
  eight for removing the sudden stopping of the monthly ailment, nine for abating the
• 6:04:29
  immoderate appearance of the monthly ailment, ten for purifying the womb, eleven for
• 6:04:37
  causing pregnancy, twelve for preventing miscarriage and other accidents, thirteen for insuring easy
• 6:04:45
  labor and ready delivery, fourteen for limiting the number of children, fifteen for
• 6:04:52
  thickening and beautifying the hair, sixteen for obtaining a good black color to it,
• 6:05:00
  seventeen for widening and bleaching it, eighteen for renewing it, nineteen for
• 6:05:07
  clearing the skin of the face from eruptions that break out and leave black spots
• 6:05:12
  upon it, twenty for removing the black color of the epidermis, twenty one
• 6:05:19
  for enlarging the breasts of women, twenty two for raising and hardening pendulous breasts,
• 6:05:26
  twenty three for giving a fragrance to the skin, twenty four for removing
• 6:05:33
  the evil savor of perspiration, twenty five for anointing the body after bathing,
• 6:05:40
  twenty six for causing a pleasant smell to the breath. Twenty seven drugs and
• 6:05:47
  charms for the purposes of fascinating, overcoming, and subduing either men or women.
• 6:05:52
  Twenty eight recipes for enabling a woman to attract and preserve her husband's love.
• 6:06:00
  Magical coliriums for winning love and friendship, thirty prescriptions for reducing other persons
• 6:06:07
  to submission, thirty one filter pills and other charms, thirty two fascinating incense
• 6:06:17
  or fumigation, thirty three magical verses which have the power of fascination. Of
• 6:06:23
  the one hundred and thirty recipes given, many of them are absurd, but
• 6:06:29
  not more, perhaps than many of the recipes and prescriptions in use in Europe
• 6:06:33
  not so very long ago. Love filters, charms and herbal remedies have been
• 6:06:37
  in early days as freely used in Europe as in Asia, and doubtless some
• 6:06:42
  people believe in them still in many places. And now. One word about
• 6:06:48
  the author of the work, the good old Sage Vetziayana, it is much
• 6:06:52
  to be regretted that nothing can be discovered about his life, his belongings,
• 6:06:56
  and his surroundings. At the end of part seven he states that he wrote
• 6:07:00
  the work while leading the life of a religious student, probably at Benaris and
• 6:07:06
  while wholly engaged in the contemplation of the deity. He must have arrived at
• 6:07:10
  a certain age at that time, for throughout he gives us the benefit of
• 6:07:15
  his experience and of his opinions, and these bear the stamp of age rather
• 6:07:19
  than of youth. Indeed, the work could hardly have been written by a
• 6:07:23
  young man. In a beautiful verse of the Vedas of the Christians, it
• 6:07:27
  has been said of the peaceful dead that they wrest from their labors, and
• 6:07:32
  that their works do follow them. Yes, indeed, the works of men
• 6:07:37
  of genius do follow them, and remain as a lasting treasure. And though
• 6:07:41
  there may be disputes and discussions about the immortality of the body or the soul,
• 6:07:45
  nobody can deny the immortality of genius, whichever remains as a bright and
• 6:07:51
  guiding star to the struggling humanities of succeeding ages. This work, then,
• 6:07:56
  which has stood the test of centuries, placed Viatsiayana among the immortals. And
• 6:08:03
  on this and on him, no better elegy or eulogy can be written than
• 6:08:07
  the following lines. So long as lips shall kiss and I shall see,
• 6:08:14
  so long lives this, and this gives life to thee that is the end
• 6:08:21
  of the Kamisutra by Vatsiayana