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Title  The Kama Sutra of Vatsyayana
       Translated From The Sanscrit In Seven Parts With Preface 
       Introduction and Concluding Remarks

Author  Vatsyayana

Translator  Richard Burton
            Bhagavanlal Indrajit
            Shivaram Parashuram Bhide

Release Date  January 18  2009  EBook  27827 

Language  English

Character set encoding  ASCII

    START OF THIS PROJECT GUTENBERG EBOOK THE KAMA SUTRA OF VATSYAYANA    




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Transcriber s note


Minor punctuation errors have been changed without notice  Printer
errors have been changed and are listed at the end 




   THE

   KAMA SUTRA

   OF

   VATSYAYANA 

   TRANSLATED FROM THE SANSCRIT 

   IN SEVEN PARTS 

   WITH

   PREFACE  INTRODUCTION 

   AND

   CONCLUDING REMARKS 

   Reprint 

    Cosmopoli  MDCCCLXXXIII  for the Kama Shastra Society of
   London and Benares  and for private circulation only  




   DEDICATED

   TO THAT SMALL PORTION OF THE BRITISH PUBLIC
   WHICH TAKES ENLIGHTENED INTEREST IN
   STUDYING THE MANNERS AND CUSTOMS
   OF THE OLDEN EAST 




PREFACE 


In the literature of all countries there will be found a certain number
of works treating especially of love  Everywhere the subject is dealt
with differently  and from various points of view  In the present
publication it is proposed to give a complete translation of what is
considered the standard work on love in Sanscrit literature  and which
is called the  Vatsyayana Kama Sutra   or Aphorisms on Love  by
Vatsyayana 

While the introduction will bear with the evidence concerning the date
of the writing  and the commentaries written upon it  the chapters
following the introduction will give a translation of the work itself 
It is  however  advisable to furnish here a brief analysis of works of
the same nature  prepared by authors who lived and wrote years after
Vatsya had passed away  but who still considered him as a great
authority  and always quoted him as the chief guide to Hindoo erotic
literature 

Besides the treatise of Vatsyayana the following works on the same
subject are procurable in India   

     1  The Ratirahasya  or secrets of love 

     2  The Panchasakya  or the five arrows 

     3  The Smara Pradipa  or the light of love 

     4  The Ratimanjari  or the garland of love 

     5  The Rasmanjari  or the sprout of love 

     6  The Anunga Runga  or the stage of love  also called
          Kamaledhiplava  or a boat in the ocean of love 

The author of the  Secrets of Love   No  1  was a poet named Kukkoka  He
composed his work to please one Venudutta  who was perhaps a king  When
writing his own name at the end of each chapter he calls himself  Siddha
patiya pandita    i e    an ingenious man among learned men  The work
was translated into Hindi years ago  and in this the author s name was
written as Koka  And as the same name crept into all the translations
into other languages in India  the book became generally known  and the
subject was popularly called Koka Shastra  or doctrines of Koka  which
is identical with the Kama Shastra  or doctrines of love  and the words
Koka Shastra and Kama Shastra are used indiscriminately 

The work contains nearly eight hundred verses  and is divided into ten
chapters  which are called Pachivedas  Some of the things treated of in
this work are not to be found in the Vatsyayana  such as the four
classes of women  viz   the Padmini  Chitrini  Shankini and Hastini  as
also the enumeration of the days and hours on which the women of the
different classes become subject to love  The author adds that he wrote
these things from the opinions of Gonikaputra and Nandikeshwara  both of
whom are mentioned by Vatsyayana  but their works are not now extant  It
is difficult to give any approximate idea as to the year in which the
work was composed  It is only to be presumed that it was written after
that of Vatsyayana  and previous to the other works on this subject that
are still extant  Vatsyayana gives the names of ten authors on the
subject  all of whose works he had consulted  but none of which are
extant  and does not mention this one  This would tend to show that
Kukkoka wrote after Vatsya  otherwise Vatsya would assuredly have
mentioned him as an author in this branch of literature along with the
others 

The author of the  Five Arrows   No  2 in the list  was one Jyotirisha 
He is called the chief ornament of poets  the treasure of the sixty four
arts  and the best teacher of the rules of music  He says that he
composed the work after reflecting on the aphorisms of love as revealed
by the gods  and studying the opinions of Gonikaputra  Muladeva 
Babhravya  Ramtideva  Nundikeshwara and Kshemandra  It is impossible to
say whether he had perused all the works of these authors  or had only
heard about them  anyhow  none of them appear to be in existence now 
This work contains nearly six hundred verses  and is divided into five
chapters  called Sayakas or Arrows 

The author of the  Light of Love   No  3  was the poet Gunakara  the son
of Vechapati  The work contains four hundred verses  and gives only a
short account of the doctrines of love  dealing more with other
matters 

 The Garland of Love   No  4  is the work of the famous poet Jayadeva 
who said about himself that he is a writer on all subjects  This
treatise is  however  very short  containing only one hundred and
twenty five verses 

The author of the  Sprout of Love   No  5  was a poet called Bhanudatta 
It appears from the last verse of the manuscript that he was a resident
of the province of Tirhoot  the son of a Brahman named Ganeshwar  who
was also a poet  The work  written in Sanscrit  gives the descriptions
of different classes of men and women  their classes being made out from
their age  description  conduct  etc  It contains three chapters  and
its date is not known  and cannot be ascertained 

 The Stage of Love   No  6  was composed by the poet Kullianmull  for
the amusement of Ladkhan  the son of Ahmed Lodi  the same Ladkhan being
in some places spoken of as Ladana Mull  and in others as Ladanaballa 
He is supposed to have been a relation or connection of the house of
Lodi  which reigned in Hindostan from A D  1450 1526  The work would 
therefore  have been written in the fifteenth or sixteenth century  It
contains ten chapters  and has been translated into English  but only
six copies were printed for private circulation  This is supposed to be
the latest of the Sanscrit works on the subject  and the ideas in it
were evidently taken from previous writings of the same nature 

The contents of these works are in themselves a literary curiosity 
There are to be found both in Sanscrit poetry and in the Sanscrit drama
a certain amount of poetical sentiment and romance  which have  in every
country and in every language  thrown an immortal halo round the
subject  But here it is treated in a plain  simple  matter of fact sort
of way  Men and women are divided into classes and divisions in the same
way that Buffon and other writers on natural history have classified and
divided the animal world  As Venus was represented by the Greeks to
stand forth as the type of the beauty of woman  so the Hindoos describe
the Padmini or Lotus woman as the type of most perfect feminine
excellence  as follows 

She in whom the following signs and symptoms appear is called a Padmini 
Her face is pleasing as the full moon  her body  well clothed with
flesh  is soft as the Shiras or mustard flower  her skin is fine 
tender and fair as the yellow lotus  never dark coloured  Her eyes are
bright and beautiful as the orbs of the fawn  well cut  and with reddish
corners  Her bosom is hard  full and high  she has a good neck  her nose
is straight and lovely  and three folds or wrinkles cross her
middle  about the umbilical region  Her yoni resembles the opening lotus
bud  and her love seed  Kama salila  is perfumed like the lily that has
newly burst  She walks with swan like gait  and her voice is low and
musical as the note of the Kokila bird  she delights in white raiments 
in fine jewels  and in rich dresses  She eats little  sleeps lightly 
and being as respectful and religious as she is clever and courteous 
she is ever anxious to worship the gods  and to enjoy the conversation
of Brahmans  Such  then  is the Padmini or Lotus woman 

Detailed descriptions then follow of the Chitrini or Art woman  the
Shankhini or Conch woman  and the Hastini or Elephant woman  their days
of enjoyment  their various seats of passion  the manner in which they
should be manipulated and treated in sexual intercourse  along with the
characteristics of the men and women of the various countries in
Hindostan  The details are so numerous  and the subjects so seriously
dealt with  and at such length  that neither time nor space will permit
of their being given here 

One work in the English language is somewhat similar to these works of
the Hindoos  It is called  Kalogynomia  or the Laws of Female Beauty  
being the elementary principles of that science  by T  Bell  M D   with
twenty four plates  and printed in London in 1821  It treats of Beauty 
of Love  of Sexual Intercourse  of the Laws regulating that Intercourse 
of Monogamy and Polygamy  of Prostitution  of Infidelity  ending with a
 catalogue raisonnee  of the defects of female beauty 

Other works in English also enter into great details of private and
domestic life   The Elements of Social Science  or Physical  Sexual and
Natural Religion   by a Doctor of Medicine  London  1880  and  Every
Woman s Book   by Dr  Waters  1826  To persons interested in the above
subjects these works will be found to contain such details as have been
seldom before published  and which ought to be thoroughly understood by
all philanthropists and benefactors of society 

After a perusal of the Hindoo work  and of the English books above
mentioned  the reader will understand the subject  at all events from a
materialistic  realistic and practical point of view  If all science is
founded more or less on a stratum of facts  there can be no harm in
making known to mankind generally certain matters intimately connected
with their private  domestic  and social life 

Alas  complete ignorance of them has unfortunately wrecked many a man
and many a woman  while a little knowledge of a subject generally
ignored by the masses would have enabled numbers of people to have
understood many things which they believed to be quite incomprehensible 
or which were not thought worthy of their consideration 




INTRODUCTION 


It may be interesting to some persons to learn how it came about that
Vatsyayana was first brought to light and translated into the English
language  It happened thus  While translating with the pundits the
 Anunga runga  or the stage of love   reference was frequently found to
be made to one Vatsya  The sage Vatsya was of this opinion  or of that
opinion  The sage Vatsya said this  and so on  Naturally questions were
asked who the sage was  and the pundits replied that Vatsya was the
author of the standard work on love in Sanscrit literature  that no
Sanscrit library was complete without his work  and that it was most
difficult now to obtain in its entire state  The copy of the manuscript
obtained in Bombay was defective  and so the pundits wrote to Benares 
Calcutta and Jeypoor for copies of the manuscript from Sanscrit
libraries in those places  Copies having been obtained  they were then
compared with each other  and with the aid of a Commentary called
 Jayamangla  a revised copy of the entire manuscript was prepared  and
from this copy the English translation was made  The following is the
certificate of the chief pundit   

 The accompanying manuscript is corrected by me after comparing four
different copies of the work  I had the assistance of a Commentary
called  Jayamangla  for correcting the portion in the first five parts 
but found great difficulty in correcting the remaining portion  because 
with the exception of one copy thereof which was tolerably correct  all
the other copies I had were far too incorrect  However  I took that
portion as correct in which the majority of the copies agreed with each
other  

The  Aphorisms on Love   by Vatsyayana  contains about one thousand two
hundred and fifty slokas or verses  and are divided into parts  parts
into chapters  and chapters into paragraphs  The whole consists of
seven parts  thirty six chapters  and sixty four paragraphs  Hardly
anything is known about the author  His real name is supposed to be
Mallinaga or Mrillana  Vatsyayana being his family name  At the close of
the work this is what he writes about himself 

 After reading and considering the works of Babhravya and other ancient
authors  and thinking over the meaning of the rules given by them  this
treatise was composed  according to the precepts of the Holy Writ  for
the benefit of the world  by Vatsyayana  while leading the life of a
religious student at Benares  and wholly engaged in the contemplation of
the Deity  This work is not to be used merely as an instrument for
satisfying our desires  A person acquainted with the true principles of
this science  who preserves his Dharma  virtue or religious merit   his
Artha  worldly wealth  and his Kama  pleasure or sensual gratification  
and who has regard to the customs of the people  is sure to obtain the
mastery over his senses  In short  an intelligent and knowing person 
attending to Dharma and Artha and also to Kama  without becoming the
slave of his passions  will obtain success in everything that he may
do  

It is impossible to fix the exact date either of the life of Vatsyayana
or of his work  It is supposed that he must have lived between the first
and the sixth centuries of the Christian era  on the following
grounds   He mentions that Satkarni Srtvahan  a king of Kuntal  killed
Malayevati his wife with an instrument called kartari by striking her in
the passion of love  and Vatsya quotes this case to warn people of the
danger arising from some old customs of striking women when under the
influence of this passion  Now this king of Kuntal is believed to have
lived and reigned during the first century A C   and consequently Vatsya
must have lived after him  On the other hand  Virahamihira  in the
eighteenth chapter of his  Brihatsanhita   treats of the science of
love  and appears to have borrowed largely from Vatsyayana on the
subject  Now Virahamihira is said to have lived during the sixth century
A D   and as Vatsya must have written his works previously  therefore
not earlier than the first century  A C   and not later than the sixth
century A D   must be considered as the approximate date of his
existence 

On the text of the  Aphorisms on Love   by Vatsyayana  only two
commentaries have been found  One called  Jayamangla  or  Sutrabashya  
and the other  Sutra vritti   The date of the  Jayamangla  is fixed
between the tenth and thirteenth centuries A D   because while treating
of the sixty four arts an example is taken from the  Kavyaprakasha  
which was written about the tenth century A D  Again  the copy of the
commentary procured was evidently a transcript of a manuscript which
once had a place in the library of a Chaulukyan king named Vishaladeva 
a fact elicited from the following sentence at the end of it   

 Here ends the part relating to the art of love in the commentary on the
 Vatsyayana Kama Sutra   a copy from the library of the king of kings 
Vishaladeva  who was a powerful hero  as it were a second Arjuna  and
head jewel of the Chaulukya family  

Now it is well known that this king ruled in Guzerat from 1244 to 1262
A D   and founded a city called Visalnagur  The date  therefore  of the
commentary is taken to be not earlier than the tenth and not later than
the thirteenth century  The author of it is supposed to be one
Yashodhara  the name given him by his preceptor being Indrapada  He
seems to have written it during the time of affliction caused by his
separation from a clever and shrewd woman  at least that is what he
himself says at the end of each chapter  It is presumed that he called
his work after the name of his absent mistress  or the word may have
some connection with the meaning of her name 

This commentary was most useful in explaining the true meaning of
Vatsyayana  for the commentator appears to have had a considerable
knowledge of the times of the older author  and gives in some places
very minute information  This cannot be said of the other commentary 
called  Sutra vritti   which was written about A D   by Narsing Shastri 
a pupil of a Sarveshwar Shastri  the latter was a descendant of Bhaskur 
and so also was our author  for at the conclusion of every part he calls
himself Bhaskur Narsing Shastra  He was induced to write the work by
order of the learned Raja Vrijalala  while he was residing in Benares 
but as to the merits of this commentary it does not deserve much
commendation  In many cases the writer does not appear to have
understood the meaning of the original author  and has changed the text
in many places to fit in with his own explanations 

A complete translation of the original work now follows  It has been
prepared in complete accordance with the text of the manuscript  and is
given  without further comments  as made from it 




PART I 

THE VATSYAYANA SUTRA 

INTRODUCTORY PREFACE 

SALUTATION TO DHARMA  ARTHA AND KAMA 


In the beginning  the Lord of Beings created men and women  and in the
form of commandments in one hundred thousand chapters laid down rules
for regulating their existence with regard to Dharma  1  Artha  2  and
Kama  3  Some of these commandments  namely those which treated of
Dharma  were separately written by Swayambhu Manu  those that related to
Artha were compiled by Brihaspati  and those that referred to Kama were
expounded by Nandi  the follower of Mahadeva  in one thousand chapters 

Now these  Kama Sutra   Aphorisms on Love   written by Nandi in one
thousand chapters  were reproduced by Shvetaketu  the son of Uddvalaka 
in an abbreviated form in five hundred chapters  and this work was again
similarly reproduced in an abridged form  in one hundred and fifty
chapters  by Babhravya  an inhabitant of the Punchala  South of Delhi 
country  These one hundred and fifty chapters were then put together
under seven heads or parts named severally  

1st  Sadharana  general topics  

2nd  Samprayogika  embraces  etc   

3rd  Kanya Samprayuktaka  union of males and females  

4th  Bharyadhikarika  on one s own wife  

5th  Paradika  on the wives of other people  

6th  Vaisika  on courtesans  

7th  Aupamishadika  on the arts of seduction  tonic medicines  etc   

The sixth part of this last work was separately expounded by Dattaka at
the request of the public women of Pataliputra  Patna   and in the same
way Charayana explained the first part of it  The remaining parts  viz  
the second  third  fourth  fifth  and seventh were each separately
expounded by  

Suvarnanabha  second part  

Ghotakamukha  third part  

Gonardiya  fourth part  

Gonikaputra  fifth part  

Kuchumara  seventh part   respectively 

Thus the work being written in parts by different authors was almost
unobtainable  and as the parts which were expounded by Dattaka and the
others treated only of the particular branches of the subject to which
each part related  and moreover as the original work of Babhravya was
difficult to be mastered on account of its length  Vatsyayana 
therefore  composed his work in a small volume as an abstract of the
whole of the works of the above named authors 

FOOTNOTES 

 Footnote 1  Dharma is acquisition of religious merit  and is fully
described in Chapter 5  Volume III   of Talboys Wheeler s  History of
India   and in the edicts of Asoka  

 Footnote 2  Artha is acquisition of wealth and property  etc  

 Footnote 3  Kama is love  pleasure and sensual gratification 

These three words are retained throughout in their original  as
technical terms  They may also be defined as virtue  wealth and
pleasure  the three things repeatedly spoken of in the Laws of Manu  




PART I 


CHAPTER I 

BEING THE INDEX TO OR CONTENTS OF THE WORK 


     Chapter II  Observations on the three worldly attainments of
                    Virtue  Wealth and Love 

            III  On the study of the Sixty four Arts 

             IV  On the Arrangements of a House  and Household Furniture 
                    and about the Daily Life of a Citizen  his
                    Companions  Amusements   c 

              V  About classes of Women fit and unfit for Congress with
                    the Citizen  and of Friends  and Messengers 


PART II 

ON SEXUAL UNION 

     Chapter I  Kinds of Union according to Dimensions  Force of Desire 
                   and Time  and on the different kinds of Love 

            II  Of the Embrace 

           III  On Kissing 

            IV  On Pressing or Marking with the Nails 

             V  On Biting  and the ways of Love to be employed with
                   regard to Women of different countries 

            VI  On the various ways of Lying Down  and the different
                   kinds of Congress 

           VII  On the various ways of Striking  and of the Sounds
                   appropriate to them 

          VIII  About females acting the part of Males 

            IX  On holding the Lingam in the Mouth 

             X  How to begin and how to end the Congress  Different
                   kinds of Congress  and Love Quarrels 


PART III 

ABOUT THE ACQUISITION OF A WIFE 

     Chapter I  Observations on Betrothal and Marriage 

            II  About creating Confidence in the Girl 

           III  Courtship  and the manifestations of the feelings by
                   outward signs and deeds 

            IV  On things to be done only by the Man  and the
                   acquisition of the Girl thereby  Also what to be done
                   by a Girl to gain over a Man and subject him to her 

             V  On the different Forms of Marriage 


PART IV 

ABOUT A WIFE 

     Chapter I  On the manner of living of a virtuous Woman  and of her
                   behaviour during the absence of her Husband 

            II  On the conduct of the eldest Wife towards the other
                   Wives of her husband  and of the younger Wife towards
                   the elder ones  Also on the conduct of a Virgin Widow
                   re married  of a Wife disliked by her Husband  of the
                   Women in the King s Harem  and of a Husband who has
                   more than one Wife 


PART V 

ABOUT THE WIVES OF OTHER PEOPLE 

     Chapter I  On the Characteristics of Men and Women  and the reason
                   why Women reject the Addresses of Men  About Men who
                   have Success with Women  and about Women who are
                   easily gained over 

            II  About making Acquaintance with the Woman  and of the
                   efforts to gain her over 

           III  Examination of the State of a Woman s mind 

            IV  The business of a Go between 

             V  On the Love of Persons in authority with the Wives of
                   other People 

            VI  About the Women of the Royal Harem  and of the keeping
                   of one s own Wife 


PART VI 

ABOUT COURTESANS 

     Chapter I  Of the Causes of a Courtesan resorting to Men  of the
                   means of Attaching to herself the Man desired  and
                   the kind of Man that it is desirable to be acquainted
                   with 

            II  Of a Courtesan living with a Man as his Wife 

           III  Of the means of getting Money  of the Signs of a Lover
                   who is beginning to be weary  and of the way to get
                   rid of him 

            IV  About a Re union with a former Lover 

             V  Of different kinds of Gain 

            VI  Of Gains and Losses  attendant Gains and Losses  and
                   Doubts  and lastly  the different kinds of
                   Courtesans 


PART VII 

ON THE MEANS OF ATTRACTING OTHERS TO ONE S SELF 

     Chapter I  On Personal Adornment  subjugating the hearts of others 
                   and of tonic medicines 

            II  Of the Means of exciting Desire  and of the ways of
                   enlarging the Lingam  Miscellaneous Experiments and
                   Receipts 




PART I 




CHAPTER II 

ON THE ACQUISITION OF DHARMA  ARTHA AND KAMA 


Man  the period of whose life is one hundred years  should practise
Dharma  Artha  and Kama at different times and in such a manner that
they may harmonize together and not clash in any way  He should acquire
learning in his childhood  in his youth and middle age he should attend
to Artha and Kama  and in his old age he should perform Dharma  and thus
seek to gain Moksha   i e    release from further transmigration  Or  on
account of the uncertainty of life  he may practise them at times when
they are enjoined to be practised  But one thing is to be noted  he
should lead the life of a religious student until he finishes his
education 

 Dharma  is obedience to the command of the Shastra or Holy Writ of the
Hindoos to do certain things  such as the performance of sacrifices 
which are not generally done because they do not belong to this world 
and produce no visible effect  and not to do other things  such as
eating meat  which is often done because it belongs to this world  and
has visible effects 

Dharma should be learnt from the Shruti  Holy Writ   and from those
conversant with it 

 Artha  is the acquisition of arts  land  gold  cattle  wealth 
equipages and friends  It is  further  the protection of what is
acquired  and the increase of what is protected 

Artha should be learnt from the king s officers  and from merchants who
may be versed in the ways of commerce 

 Kama  is the enjoyment of appropriate objects by the five senses of
hearing  feeling  seeing  tasting  and smelling  assisted by the mind
together with the soul  The ingredient in this is a peculiar contact
between the organ of sense and its object  and the consciousness of
pleasure which arises from that contact is called Kama 

Kama is to be learnt from the Kama Sutra  aphorisms on love  and from
the practice of citizens 

When all the three  viz   Dharma  Artha  and Kama come together  the
former is better than the one which follows it   i e    Dharma is better
than Artha  and Artha is better than Kama  But Artha should be always
first practised by the king  for the livelihood of men is to be obtained
from it only  Again  Kama being the occupation of public women  they
should prefer it to the other two  and these are exceptions to the
general rule 


 Objection 1  

Some learned men say that as Dharma is connected with things not
belonging to this world  it is appropriately treated of in a book  and
so also is Artha  because it is practised only by the application of
proper means  and a knowledge of those means can only be obtained by
study and from books  But Kama being a thing which is practised even by
the brute creation  and which is to be found everywhere  does not want
any work on the subject 


 Answer  

This is not so  Sexual intercourse being a thing dependent on man and
woman requires the application of proper means by them  and those means
are to be learnt from the Kama Shastra  The non application of proper
means  which we see in the brute creation  is caused by their being
unrestrained  and by the females among them only being fit for sexual
intercourse at certain seasons and no more  and by their intercourse not
being preceded by thought of any kind 


 Objection 2  

The Lokayatikas 4  say   Religious ordinances should not be observed 
for they bear a future fruit  and at the same time it is also doubtful
whether they will bear any fruit at all  What foolish person will give
away that which is in his own hands into the hands of another 
Moreover  it is better to have a pigeon to day than a peacock to morrow 
and a copper coin which we have the certainty of obtaining  is better
than a gold coin  the possession of which is doubtful 


 Answer  

It is not so  1st  Holy Writ  which ordains the practice of Dharma  does
not admit of a doubt 

2nd  Sacrifices such as those made for the destruction of enemies  or
for the fall of rain  are seen to bear fruit 

3rd  The sun  moon  stars  planets and other heavenly bodies appear to
work intentionally for the good of the world 

4th  The existence of this world is effected by the observance of the
rules respecting the four classes 5  of men and their four stages of
life 

5th  We see that seed is thrown into the ground with the hope of future
crops 

Vatsyayana is therefore of opinion that the ordinances of religion must
be obeyed 


 Objection 3  

Those who believe that destiny is the prime mover of all things say   We
should not exert ourselves to acquire wealth  for sometimes it is not
acquired although we strive to get it  while at other times it comes to
us of itself without any exertion on our part  Everything is therefore
in the power of destiny  who is the lord of gain and loss  of success
and defeat  of pleasure and pain  Thus we see the Bali 6  was raised to
the throne of Indra by destiny  and was also put down by the same power 
and it is destiny only that can re instate him 


 Answer  

It is not right to say so  As the acquisition of every object
pre supposes at all events some exertion on the part of man  the
application of proper means may be said to be the cause of gaining all
our ends  and this application of proper means being thus necessary
 even where a thing is destined to happen   it follows that a person who
does nothing will enjoy no happiness 


 Objection 4  

Those who are inclined to think that Artha is the chief object to be
obtained argue thus  Pleasures should not be sought for  because they
are obstacles to the practice of Dharma and Artha  which are both
superior to them  and are also disliked by meritorious persons 
Pleasures also bring a man into distress  and into contact with low
persons  they cause him to commit unrighteous deeds  and produce
impurity in him  they make him regardless of the future  and encourage
carelessness and levity  And lastly  they cause him to be disbelieved by
all  received by none  and despised by everybody  including himself  It
is notorious  moreover  that many men who have given themselves up to
pleasure alone  have been ruined along with their families and
relations  Thus  King Dandakya  7  of the Bhoja dynasty  carried off a
Brahman s daughter with evil intent  and was eventually ruined and lost
his kingdom  Indra  too  having violated the chastity of Ahalya  8  was
made to suffer for it  In a like manner the mighty Kichaka  9  who tried
to seduce Draupadi  and Ravana  10  who attempted to gain over Sita  were
punished for their crimes  These and many others fell by reason of their
pleasures 


 Answer  

This objection cannot be sustained  for pleasures  being as necessary
for the existence and well being of the body as food  are consequently
equally required  They are  moreover  the results of Dharma and Artha 
Pleasures are  therefore  to be followed with moderation and caution  No
one refrains from cooking food because there are beggars to ask for it 
or from sowing seed because there are deer to destroy the corn when it
is grown up 

Thus a man practising Dharma  Artha and Kama enjoys happiness both in
this world and in the world to come  The good perform those actions in
which there is no fear as to what is to result from them in the next
world  and in which there is no danger to their welfare  Any action
which conduces to the practice of Dharma  Artha and Kama together  or of
any two  or even one of them  should be performed  but an action which
conduces to the practice of one of them at the expense of the remaining
two should not be performed 

FOOTNOTES 

 Footnote 4  These were certainly materialists who seemed to think that
a bird in the hand was worth two in the bush  

 Footnote 5  Among the Hindoos the four classes of men are the Brahmans
or priestly class  the Kshutrya or warlike class  the Vaishya or
agricultural and mercantile class  and the Shoodra or menial class  The
four stages of life are  the life of a religious student  the life of a
householder  the life of a hermit  and the life of a Sunyasi or
devotee  

 Footnote 6  Bali was a demon who had conquered Indra and gained his
throne  but was afterwards overcome by Vishnu at the time of his fifth
incarnation  

 Footnote 7  Dandakya is said to have abducted from the forest the
daughter of a Brahman  named Bhargava  and being cursed by the Brahman 
was buried with his kingdom under a shower of dust  The place was called
after his name the Dandaka forest  celebrated in the Ramayana  but now
unknown  

 Footnote 8  Ahalya was the wife of the sage Gautama  Indra caused her
to believe that he was Gautama  and thus enjoyed her  He was cursed by
Gautama and subsequently afflicted with a thousand ulcers on his body  

 Footnote 9  Kichaka was the brother in law of King Virata  with whom
the Pandavas had taken refuge for one year  Kichaka was killed by Bhima 
who assumed the disguise of Draupadi  For this story the Mahabarata
should be referred to  

 Footnote 10  The story of Ravana is told in the Ramayana  which with the
Mahabarata form the two great epic poems of the Hindoos  the latter was
written by Vyasa  and the former by Valmiki  




CHAPTER III 

ON THE ARTS AND SCIENCES TO BE STUDIED 


Man should study the Kama Sutra and the arts and sciences subordinate
thereto  in addition to the study of the arts and sciences contained in
Dharma and Artha  Even young maids should study this Kama Sutra along
with its arts and sciences before marriage  and after it they should
continue to do so with the consent of their husbands 

Here some learned men object  and say that females  not being allowed to
study any science  should not study the Kama Sutra 

But Vatsyayana is of opinion that this objection does not hold good  for
women already know the practice of Kama Sutra  and that practice is
derived from the Kama Shastra  or the science of Kama itself  Moreover 
it is not only in this but in many other cases that though the practice
of a science is known to all  only a few persons are acquainted with the
rules and laws on which the science is based  Thus the Yadnikas or
sacrificers  though ignorant of grammar  make use of appropriate words
when addressing the different Deities  and do not know how these words
are framed  Again  persons do the duties required of them on auspicious
days  which are fixed by astrology  though they are not acquainted with
the science of astrology  In a like manner riders of horses and
elephants train these animals without knowing the science of training
animals  but from practice only  And similarly the people of the most
distant provinces obey the laws of the kingdom from practice  and
because there is a king over them  and without further reason  11  And
from experience we find that some women  such as daughters of princes
and their ministers  and public women  are actually versed in the Kama
Shastra 

A female  therefore  should learn the Kama Shastra  or at least a part
of it  by studying its practice from some confidential friend  She
should study alone in private the sixty four practices that form a part
of the Kama Shastra  Her teacher should be one of the following persons 
viz   the daughter of a nurse brought up with her and already
married  12  or a female friend who can be trusted in everything  or the
sister of her mother   i e    her aunt   or an old female servant  or a
female beggar who may have formerly lived in the family  or her own
sister  who can always be trusted 

The following are the arts to be studied  together with the Kama
Sutra   

1  Singing 

2  Playing on musical instruments 

3  Dancing 

4  Union of dancing  singing  and playing instrumental music 

5  Writing and drawing 

6  Tattooing 

7  Arraying and adorning an idol with rice and flowers 

8  Spreading and arraying beds or couches of flowers  or flowers upon
the ground 

9  Colouring the teeth  garments  hair  nails  and bodies   i e   
staining  dyeing  colouring and painting the same 

10  Fixing stained glass into a floor 

11  The art of making beds  and spreading out carpets and cushions for
reclining 

12  Playing on musical glasses filled with water 

13  Storing and accumulating water in aqueducts  cisterns and
reservoirs 

14  Picture making  trimming and decorating 

15  Stringing of rosaries  necklaces  garlands and wreaths 

16  Binding of turbans and chaplets  and making crests and top knots of
flowers 

17  Scenic representations  Stage playing 

18  Art of making ear ornaments 

19  Art of preparing perfumes and odours 

20  Proper disposition of jewels and decorations  and adornment in
dress 

21  Magic or sorcery 

22  Quickness of hand or manual skill 

23  Culinary art   i e    cooking and cookery 

24  Making lemonades  sherbets  acidulated drinks  and spirituous
extracts with proper flavour and colour 

25  Tailor s work and sewing 

26  Making parrots  flowers  tufts  tassels  bunches  bosses  knobs 
 c   out of yarn or thread 

27  Solution of riddles  enigmas  covert speeches  verbal puzzles and
enigmatical questions 

28  A game  which consisted in repeating verses  and as one person
finished  another person had to commence at once  repeating another
verse  beginning with the same letter with which the last speaker s
verse ended  whoever failed to repeat was considered to have lost  and
to be subject to pay a forfeit or stake of some kind 

29  The art of mimicry or imitation 

30  Reading  including chanting and intoning 

31  Study of sentences difficult to pronounce  It is played as a game
chiefly by women and children  and consists of a difficult sentence
being given  and when repeated quickly  the words are often transposed
or badly pronounced 

32  Practice with sword  single stick  quarter staff  and bow and arrow 

33  Drawing inferences  reasoning or inferring 

34  Carpentry  or the work of a carpenter 

35  Architecture  or the art of building 

36  Knowledge about gold and silver coins  and jewels and gems 

37  Chemistry and mineralogy 

38  Colouring jewels  gems and beads 

39  Knowledge of mines and quarries 

40  Gardening  knowledge of treating the diseases of trees and plants 
of nourishing them  and determining their ages 

41  Art of cock fighting  quail fighting and ram fighting 

42  Art of teaching parrots and starlings to speak 

43  Art of applying perfumed ointments to the body  and of dressing the
hair with unguents and perfumes and braiding it 

44  The art of understanding writing in cypher  and the writing of words
in a peculiar way 

45  The art of speaking by changing the forms of words  It is of various
kinds  Some speak by changing the beginning and end of words  others by
adding unnecessary letters between every syllable of a word  and so on 

46  Knowledge of language and of the vernacular dialects 

47  Art of making flower carriages 

48  Art of framing mystical diagrams  of addressing spells and charms 
and binding armlets 

49  Mental exercises  such as completing stanzas or verses on receiving
a part of them  or supplying one  two or three lines when the remaining
lines are given indiscriminately from different verses  so as to make
the whole an entire verse with regard to its meaning  or arranging the
words of a verse written irregularly by separating the vowels from the
consonants  or leaving them out altogether  or putting into verse or
prose sentences represented by signs or symbols  There are many other
such exercises 

50  Composing poems 

51  Knowledge of dictionaries and vocabularies 

52  Knowledge of ways of changing and disguising the appearance of
persons 

53  Knowledge of the art of changing the appearance of things  such as
making cotton to appear as silk  coarse and common things to appear as
fine and good 

54  Various ways of gambling 

55  Art of obtaining possession of the property of others by means of
muntras or incantations 

56  Skill in youthful sports 

57  Knowledge of the rules of society  and of how to pay respects and
compliments to others 

58  Knowledge of the art of war  of arms  of armies   c 

59  Knowledge of gymnastics 

60  Art of knowing the character of a man from his features 

61  Knowledge of scanning or constructing verses 

62  Arithmetical recreations 

63  Making artificial flowers 

64  Making figures and images in clay 

A public woman  endowed with a good disposition  beauty and other
winning qualities  and also versed in the above arts  obtains the name
of a Ganika  or public woman of high quality  and receives a seat of
honour in an assemblage of men  She is  moreover  always respected by
the king  and praised by learned men  and her favour being sought for by
all  she becomes an object of universal regard  The daughter of a king
too  as well as the daughter of a minister  being learned in the above
arts  can make their husbands favourable to them  even though these may
have thousands of other wives besides themselves  And in the same
manner  if a wife becomes separated from her husband  and falls into
distress  she can support herself easily  even in a foreign country  by
means of her knowledge of these arts  Even the bare knowledge of them
gives attractiveness to a woman  though the practice of them may be only
possible or otherwise according to the circumstances of each case  A man
who is versed in these arts  who is loquacious and acquainted with the
arts of gallantry  gains very soon the hearts of women  even though he
is only acquainted with them for a short time 

FOOTNOTES 

 Footnote 11  The author wishes to prove that a great many things are
done by people from practice and custom  without their being acquainted
with the reason of things  or the laws on which they are based  and this
is perfectly true  

 Footnote 12  The proviso of being married applies to all the teachers  




CHAPTER IV 

THE LIFE OF A CITIZEN  13 


Having thus acquired learning  a man  with the wealth that he may have
gained by gift  conquest  purchase  deposit  14  or inheritance from his
ancestors  should become a householder  and pass the life of a citizen 
He should take a house in a city  or large village  or in the vicinity
of good men  or in a place which is the resort of many persons  This
abode should be situated near some water  and divided into different
compartments for different purposes  It should be surrounded by a
garden  and also contain two rooms  an outer and an inner one  The inner
room should be occupied by the females  while the outer room  balmy with
rich perfumes  should contain a bed  soft  agreeable to the sight
covered with a clean white cloth  low in the middle part  having
garlands and bunches of flowers 15  upon it  and a canopy above it  and
two pillows  one at the top  another at the bottom  There should be also
a sort of couch besides  and at the head of this a sort of stool  on
which should be placed the fragrant ointments for the night  as well as
flowers  pots containing collyrium and other fragrant substances  things
used for perfuming the mouth  and the bark of the common citron tree 
Near the couch  on the ground  there should be a pot for spitting  a box
containing ornaments  and also a lute hanging from a peg made of the
tooth of an elephant  a board for drawing  a pot containing perfume 
some books  and some garlands of the yellow amaranth flowers  Not far
from the couch  and on the ground  there should be a round seat  a toy
cart  and a board for playing with dice  outside the outer room
there should be cages of birds  16  and a separate place for spinning 
carving  and such like diversions  In the garden there should be a
whirling swing and a common swing  as also a bower of creepers covered
with flowers  in which a raised parterre should be made for sitting 

Now the householder having got up in the morning and performed his
necessary duties  17  should wash his teeth  apply a limited quantity of
ointments and perfumes to his body  put some ornaments on his person and
collyrium on his eyelids and below his eyes  colour his lips with
alacktaka  18  and look at himself in the glass  Having then eaten betel
leaves  with other things that give fragrance to the mouth  he should
perform his usual business  He should bathe daily  anoint his body with
oil every other day  apply a lathering 19  substance to his body every
three days  get his head  including face  shaved every four days  and
the other parts of his body every five or ten days  20  All these things
should be done without fail  and the sweat of the armpits should also be
removed  Meals should be taken in the forenoon  in the afternoon  and
again at night  according to Charayana  After breakfast  parrots and
other birds should be taught to speak  and the fighting of cocks 
quails  and rams should follow  A limited time should be devoted to
diversions with Pithamardas  Vitas  and Vidushakas  21  and then should
be taken the midday sleep  22  After this the householder  having put on
his clothes and ornaments  should  during the afternoon  converse with
his friends  In the evening there should be singing  and after that the
householder  along with his friend  should await in his room  previously
decorated and perfumed  the arrival of the woman that may be attached to
him  or he may send a female messenger for her  or go for her himself 
After her arrival at his house  he and his friend should welcome her 
and entertain her with a loving and agreeable conversation  Thus end the
duties of the day 

The following are the things to be done occasionally as diversions or
amusements 

1  Holding festivals 23  in honour of different Deities 

2  Social gatherings of both sexes 

3  Drinking parties 

4  Picnics 

5  Other social diversions 


 Festivals  

On some particular auspicious day  an assembly of citizens should be
convened in the temple of Saraswati  24  There the skill of singers  and
of others who may have come recently to the town  should be tested  and
on the following day they should always be given some rewards  After
that they may either be retained or dismissed  according as their
performances are liked or not by the assembly  The members of the
assembly should act in concert  both in times of distress as well as in
times of prosperity  and it is also the duty of these citizens to show
hospitality to strangers who may have come to the assembly  What is said
above should be understood to apply to all the other festivals which may
be held in honour of the different Deities  according to the present
rules 


 Social Gatherings  

When men of the same age  disposition and talents  fond of the same
diversions and with the same degree of education  sit together in
company with public women  25  or in an assembly of citizens  or at the
abode of one among themselves  and engage in agreeable discourse with
each other  such is called a sitting in company or a social gathering 
The subjects of discourse are to be the completion of verses half
composed by others  and the testing the knowledge of one another in the
various arts  The women who may be the most beautiful  who may like the
same things that the men like  and who may have power to attract the
minds of others  are here done homage to 


 Drinking Parties  

Men and women should drink in one another s houses  And here the men
should cause the public women to drink  and should then drink
themselves  liquors such as the Madhu  Aireya  Sara  and Asawa  which
are of bitter and sour taste  also drinks concocted from the barks of
various trees  wild fruits and leaves 


 Going to Gardens or Picnics  

In the forenoon  men  having dressed themselves should go to gardens on
horseback  accompanied by public women and followed by servants  And
having done there all the duties of the day  and passed the time in
various agreeable diversions  such as the fighting of quails  cocks and
rams  and other spectacles  they should return home in the afternoon in
the same manner  bringing with them bunches of flowers   c 

The same also applies to bathing in summer in water from which wicked or
dangerous animals have previously been taken out  and which has been
built in on all sides 


 Other Social Diversions  

Spending nights playing with dice  Going out on moonlight nights 
Keeping the festive day in honour of spring  Plucking the sprouts and
fruits of the mangoe trees  Eating the fibres of lotuses  Eating the
tender ears of corn  Picnicing in the forests when the trees get their
new foliage  The Udakakashvedika or sporting in the water  Decorating
each other with the flowers of some trees  Pelting each other with the
flowers of the Kadamba tree  and many other sports which may either be
known to the whole country  or may be peculiar to particular parts of
it  These and similar other amusements should always be carried on by
citizens 

The above amusements should be followed by a person who diverts himself
alone in company with a courtesan  as well as by a courtesan who can do
the same in company with her maid servants or with citizens 

A Pithamarda 26  is a man without wealth  alone in the world  whose only
property consists of his Mallika  27  some lathering  substance and a
red cloth  who comes from a good country  and who is skilled in all the
arts  and by teaching these arts is received in the company of citizens 
and in the abode of public women 

A Vita 28  is a man who has enjoyed the pleasures of fortune  who is a
compatriot of the citizens with whom he associates  who is possessed of
the qualities of a householder  who has his wife with him  and who is
honoured in the assembly of citizens  and in the abodes of public women 
and lives on their means and on them 

A Vidushaka 29   also called a Vaihasaka   i e    one who provokes
laughter  is a person only acquainted with some of the arts who is a
jester  and who is trusted by all 

These persons are employed in matters of quarrels and reconciliations
between citizens and public women 

This remark applies also to female beggars  to women with their heads
shaved  to adulterous women  and to old public women skilled in all the
various arts 

Thus a citizen living in his town or village  respected by all  should
call on the persons of his own caste who may be worth knowing  He should
converse in company and gratify his friends by his society  and obliging
others by his assistance in various matters  he should cause them to
assist one another in the same way 

There are some verses on this subject as follows   

A citizen discoursing  not entirely in the Sanscrit language  30  nor
wholly in the dialects of the country  on various topics in society 
obtains great respect  The wise should not resort to a society disliked
by the public  governed by no rules  and intent on the destruction of
others  But a learned man living in a society which acts according to
the wishes of the people  and which has pleasure for its only object is
highly respected in this world 

FOOTNOTES 

 Footnote 13  This term would appear to apply generally to an inhabitant
of Hindoostan  It is not meant only for a dweller in a city  like the
Latin Urbanus as opposed to Rusticus  

 Footnote 14  Gift is peculiar to a Brahman  conquest to a Kshatrya 
while purchase  deposit  and other means of acquiring wealth belongs to
the Vaishya  

 Footnote 15  Natural garden flowers  

 Footnote 16  Such as quails  partridges  parrots  starlings   c  

 Footnote 17  The calls of nature always performed by the Hindoos the
first thing in the morning  

 Footnote 18  A colour made from lac  

 Footnote 19  This would act instead of soap  which was not introduced
until the rule of the Mahomedans  

 Footnote 20  Ten days are allowed when the hair is taken out with a pair
of pincers  

 Footnote 21  These are characters generally introduced in the Hindoo
drama  their characteristics will be explained further on  

 Footnote 22  Noonday sleep is only allowed in summer  when the nights
are short  

 Footnote 23  These are very common in all parts of India  

 Footnote 24  In the  Asiatic Miscellany   and in Sir W  Jones s works 
will be found a spirited hymn addressed to this goddess  who is adored
as the patroness of the fine arts  especially of music and rhetoric  as
the inventress of the Sanscrit language   c    c  She is the goddess of
harmony  eloquence  and language  and is somewhat analogous to Minerva 
For further information about her  see Edward Moor s  Hindoo Pantheon   

 Footnote 25  The public women  or courtesans  Vesya   of the early
Hindoos have often been compared with the Hetera of the Greeks  The
subject is dealt with at some length in H  H  Wilson s  Select Specimens
of the Theatre of the Hindoos   in two volumes  Trubner   Co   1871  It
may be fairly considered that the courtesan was one of the elements  and
an important element too  of early Hindoo society  and that her
education and intellect were both superior to that of the women of the
household  Wilson says   By the Vesya or courtesan  however  we are not
to understand a female who has disregarded the obligation of law or the
precepts of virtue  but a character reared by a state of manners
unfriendly to the admission of wedded females into society  and opening
it only at the expense of reputation to women who were trained for
association with men by personal and mental acquirements to which the
matron was a stranger   

 Footnote 26  According to this description a Pithamarda would be a sort
of professor of all the arts  and as such received as the friend and
confidant of the citizens  

 Footnote 27  A seat in the form of the letter T  

 Footnote 28  The Vita is supposed to represent somewhat the character
of the Parasite of the Greek comedy  It is possible that he was retained
about the person of the wealthy and dissipated as a kind of private
instructor  as well as an entertaining companion  

 Footnote 29  Vidushaka is evidently the buffoon and jester  Wilson says
of him that he is the humble companion  not the servant  of a prince or
man of rank  and it is a curious peculiarity that he is always a
Brahman  He bears more affinity to Sancho Panza  perhaps  than any other
character in western fiction  imitating him in his combination of
shrewdness and simplicity  his fondness of good living and his love of
ease  In the dramas of intrigue he exhibits some of the talents of
Mercury  but with less activity and ingenuity  and occasionally suffers
by his interference  According to the technical definition of his
attributes he is to excite mirth by being ridiculous in person  age  and
attire  

 Footnote 30  This means  it is presumed  that the citizen should be
acquainted with several languages  The middle part of this paragraph
might apply to the Nihilists and Fenians of the day  or to secret
societies  It was perhaps a reference to the Thugs  




CHAPTER V 

ABOUT THE KINDS OF WOMEN RESORTED TO BY THE CITIZENS  AND OF FRIENDS AND
MESSENGERS 


When Kama is practised by men of the four castes according to the rules
of the Holy Writ   i e    by lawful marriage  with virgins of their own
caste  it then becomes a means of acquiring lawful progeny and good
fame  and it is not also opposed to the customs of the world  On the
contrary the practice of Kama with women of the higher castes  and with
those previously enjoyed by others  even though they be of the same
caste  is prohibited  But the practice of Kama with women of the lower
castes  with women excommunicated from their own caste  with public
women  and with women twice married  31  is neither enjoined nor
prohibited  The object of practising Kama with such women is pleasure
only 

Nayikas  32  therefore  are of three kinds  viz   maids  women twice
married  and public women  Gonikaputra has expressed an opinion that
there is a fourth kind of Nayika  viz   a woman who is resorted to on
some special occasion even though she be previously married to another 
These special occasions are when a man thinks thus   

       a    This woman is self willed  and has been previously enjoyed
              by many others besides myself  I may  therefore  safely
              resort to her as to a public woman though she belongs to a
              higher caste than mine  and in so doing I shall not be
              violating the ordinances of
              Dharma 

Or thus   

       b    This is a twice married woman and has been enjoyed by others
              before me  there is  therefore  no objection to my
              resorting to her 

Or thus   

       c    This woman has gained the heart of her great and powerful
              husband  and exercises a mastery over him  who is a friend
              of my enemy  if  therefore  she becomes united with me 
              she will cause her husband to abandon my enemy 

Or thus   

       d    This woman will turn the mind of her husband  who is very
              powerful  in my favour  he being at present disaffected
              towards me  and intent on doing me some harm 

Or thus   

       e    By making this woman my friend I shall gain the object of
              some friend of mine  or shall be able to effect the ruin
              of some enemy  or shall accomplish some other difficult
              purpose 

Or thus   

       f    By being united with this woman  I shall kill her husband 
              and so obtain his vast riches which I covet 

Or thus   

       g    The union of this woman with me is not attended with any
              danger  and will bring me wealth  of which  on account of
              my poverty and inability to support myself  I am very much
              in need  I shall  therefore  obtain her vast riches in
              this way without any difficulty 

Or thus   

       h    This woman loves me ardently  and knows all my weak points 
              if therefore  I am unwilling to be united with her  she
              will make my faults public  and thus tarnish my character
              and reputation  Or she will bring some gross accusation
              against me  of which it may be hard to clear myself  and I
              shall be ruined  Or perhaps she will detach from me her
              husband  who is powerful  and yet under her control  and
              will unite him to my enemy  or will herself join the latter 

Or thus   

       i    The husband of this woman has violated the chastity of my
              wives  I shall therefore return that injury by seducing
              his wives 

Or thus   

       j    By the help of this woman I shall kill an enemy of the king 
              who has taken shelter with her  and whom I am ordered by
              the king to destroy 

Or thus 

       k    The woman whom I love is under the control of this woman  I
              shall  through the influence of the latter  be able to get
              at the former 

Or thus   

       l    This woman will bring to me a maid  who possesses wealth and
              beauty  but who is hard to get at  and under the control
              of another 

Or  lastly  thus   

       m    My enemy is a friend of this woman s husband  I shall
              therefore cause her to join him  and will thus create an
              enmity between her husband and him 

For these and similar other reasons the wives of other men may be
resorted to  but it must be distinctly understood that is only allowed
for special reasons  and not for mere carnal desire 

Charayana thinks that under these circumstances there is also a fifth
kind of Nayika  viz   a woman who is kept by a minister  and who repairs
to him occasionally  or a widow who accomplishes the purpose of a man
with the person to whom she resorts 

Suvarnanabha adds that a woman who passes the life of an ascetic and in
the condition of a widow may be considered as a sixth kind of Nayika 

Ghotakamukha says that the daughter of a public woman  and a female
servant  who are still virgins  form a seventh kind of Nayika 

Gonardiya puts forth his doctrine that any woman born of good family 
after she has come of age  is an eighth kind of Nayika 

But these four latter kinds of Nayikas do not differ much from the first
four kinds of them  as there is no separate object in resorting to
them  Therefore Vatsyayana is of opinion that there are only four kinds
of Nayikas   i e    the maid  the twice married woman  the public woman 
and the woman resorted to for a special purpose 

The following women are not to be enjoyed   

A leper 

A lunatic 

A woman turned out of caste 

A woman who reveals secrets 

A woman who publicly expresses desire for sexual intercourse 

A woman who is extremely white 

A woman who is extremely black 

A bad smelling woman 

A woman who is a near relation 

A woman who is a female friend 

A woman who leads the life of an ascetic 

And  lastly  the wife of a relation  of a friend  of a learned Brahman 
and of the king 

The followers of Babhravya say that any woman who has been enjoyed by
five men is a fit and proper person to be enjoyed  But Gonikaputra is of
opinion that even when this is the case  the wives of a relation  of a
learned Brahman and of a king should be excepted 

The following are the kind of friends   

One who has played with you in the dust   i e    in childhood 

One who is bound by an obligation 

One who is of the same disposition and fond of the same things 

One who is a fellow student 

One who is acquainted with your secrets and faults  and whose faults and
secrets are also known to you 

One who is a child of your nurse 

One who is brought up with you 

One who is an hereditary friend 

These friends should possess the following qualities   

They should tell the truth 

They should not be changed by time 

They should be favourable to your designs 

They should be firm 

They should be free from covetousness 

They should not be capable of being gained over by others 

They should not reveal your secrets 

Charayana says that citizens form friendship with washermen  barbers 
cowherds  florists  druggists  betel leaf sellers  tavern keepers 
beggars  Pithamardas  Vitas and Vidushekas  as also with the wives of
all these people 

A messenger should possess the following qualities   

Skilfulness 

Boldness 

Knowledge of the intention of men by their outward signs 

Absence of confusion   i e    no shyness 

Knowledge of the exact meaning of what others do or say 

Good manners 

Knowledge of appropriate times and places for doing different things 

Ingenuity in business 

Quick comprehension 

Quick application of remedies   i e    quick and ready resources 

And this part ends with a verse   

The man who is ingenious and wise  who is accompanied by a friend  and
who knows the intentions of others  as also the proper time and place
for doing everything  can gain over  very easily  even a woman who is
very hard to be obtained 

FOOTNOTES 

 Footnote 31  This term does not apply to a widow  but to a woman who
had probably left her husband  and is living with some other person as a
married woman  maritalement  as they say in France  

 Footnote 32  Any woman fit to be enjoyed without sin  The object of the
enjoyment of women is twofold  viz   pleasure and progeny  Any woman who
can be enjoyed without sin for the purpose of accomplishing either the
one or the other of these two objects is a Nayika  The fourth kind of
Nayika which Vatsya admits further on is neither enjoyed for pleasure or
for progeny  but merely for accomplishing some special purpose in hand 
The word Nayika is retained as a technical term throughout  

 END OF PART I  




PART II 

OF SEXUAL UNION 




CHAPTER I 

KINDS OF SEXUAL UNION ACCORDING TO

       a   DIMENSIONS 
       b   FORCE OF DESIRE OR PASSION 
       c   TIME 

 Kinds of Union  

Man is divided into three classes  viz   the hare man  the bull man  and
the horse man  according to the size of his lingam 

Woman also  according to the depth of her yoni  is either a female deer 
a mare  or a female elephant 

There are thus three equal unions between persons of corresponding
dimensions  and there are six unequal unions  when the dimensions do not
correspond  or nine in all  as the following table shows 

                                              
          EQUAL                UNEQUAL        
                                              
      MEN       WOMEN      MEN     WOMEN      
                                              
                                              
     Hare     Deer        Hare     Mare       
     Bull     Mare        Hare     Elephant   
     Horse    Elephant    Bull     Deer       
                          Bull     Elephant   
                          Horse    Deer       
                          Horse    Mare       
                                              

In these unequal unions  when the male exceeds the female in point of
size  his union with a woman who is immediately next to him in size is
called high union  and is of two kinds  while his union with the woman
most remote from him in size is called the highest union  and is of one
kind only  On the other hand when the female exceeds the male in point
of size  her union with a man immediately next to her in size is called
low union  and is of two kinds  while her union with a man most remote
from her in size is called the lowest union  and is of one kind only 

In other words  the horse and mare  the bull and deer  form the high
union  while the horse and deer form the highest union  On the female
side  the elephant and bull  the mare and hare  form low unions  while
the elephant and the hare make the lowest unions 

There are then  nine kinds of union according to dimensions  Amongst all
these  equal unions are the best  those of a superlative degree   i e   
the highest and the lowest  are the worst  and the rest are middling 
and with them the high 33  are better than the low 

There are also nine kinds of union according to the force of passion or
carnal desire  as follows 

                                                    
        MEN        WOMEN        MEN        WOMEN    
                                                    
                                                    
     Small       Small       Small       Middling   
     Middling    Middling    Small       Intense    
     Intense     Intense     Middling    Small      
                             Middling    Intense    
                             Intense     Small      
                             Intense     Middling   
                                                    

A man is called a man of small passion whose desire at the time of
sexual union is not great  whose semen is scanty  and who cannot bear
the warm embraces of the female 

Those who differ from this temperament are called men of middling
passion  while those of intense passion are full of desire 

In the same way  women are supposed to have the three degrees of feeling
as specified above 

Lastly  according to time there are three kinds of men and women  viz  
the short timed  the moderate timed  and the long timed  and of these as
in the previous statements  there are nine kinds of union 

But on this last head there is a difference of opinion about the female 
which should be stated 

Auddalika says   Females do not emit as males do  The males simply
remove their desire  while the females  from their consciousness of
desire  feel a certain kind of pleasure  which gives them satisfaction 
but it is impossible for them to tell you what kind of pleasure they
feel  The fact from which this becomes evident is  that males  when
engaged in coition  cease of themselves after emission  and are
satisfied  but it is not so with females  

This opinion is  however  objected to on the grounds that if a male be a
long timed  the female loves him the more  but if he be short timed  she
is dissatisfied with him  And this circumstance  some say  would prove
that the female emits also 

But this opinion does not hold good  for if it takes a long time to
allay a woman s desire  and during this time she is enjoying great
pleasure  it is quite natural then that she should wish for its
continuation  And on this subject there is a verse as follows 

 By union with men the lust  desire  or passion of women is satisfied 
and the pleasure derived from the consciousness of it is called their
satisfaction  

The followers of Babhravya  however  say that the semen of women
continues to fall from the beginning of the sexual union to its end  and
it is right that it should be so  for if they had no semen there would
be no embryo 

To this there is an objection  In the beginning of coition the passion
of the woman is middling  and she cannot bear the vigorous thrusts of
her lover  but by degrees her passion increases until she ceases to
think about her body  and then finally she wishes to stop from further
coition 

This objection  however  does not hold good  for even in ordinary things
that revolve with great force  such as a potter s wheel  or a top  we
find that the motion at first is slow  but by degrees it becomes very
rapid  In the same way the passion of the woman having gradually
increased  she has a desire to discontinue coition  when all the semen
has fallen away  And there is a verse with regard to this as follows 

 The fall of the semen of the man takes place only at the end of
coition  while the semen of the woman falls continually  and after the
semen of both has all fallen away then they wish for the discontinuance
of coition   34 

Lastly  Vatsyayana is of opinion that the semen of the female falls in
the same way as that of the male 

Now some may ask here  If men and women are beings of the same kind  and
are engaged in bringing about the same result  why should they have
different works to do 

Vatsya says that this is so  because the ways of working as well as the
consciousness of pleasure in men and women are different  The difference
in the ways of working  by which men are the actors  and women are the
persons acted upon  is owing to the nature of the male and the female 
otherwise the actor would be sometimes the person acted upon  and vice
versa  And from this difference in the ways of working follows the
difference in the consciousness of pleasure  for a man thinks   this
woman is united with me   and a woman thinks   I am united with this
man  

It may be said that if the ways of working in men and women are
different  why should not there be a difference  even in the pleasure
they feel  and which is the result of those ways 

But this objection is groundless  for the person acting and the person
acted upon being of different kinds  there is a reason for the
difference in their ways of working  but there is no reason for any
difference in the pleasure they feel  because they both naturally derive
pleasure from the act they perform  35 

On this again some may say that when different persons are engaged in
doing the same work  we find that they accomplish the same end or
purpose  while  on the contrary  in the case of men and women we find
that each of them accomplishes his or her own end separately  and this
is inconsistent  But this is a mistake  for we find that sometimes two
things are done at the same time  as for instance in the fighting of
rams  both the rams receive the shock at the same time on their heads 
Again  in throwing one wood apple against another  and also in a fight
or struggle of wrestlers  If it be said that in these cases the things
employed are of the same kind  it is answered that even in the case of
men and women  the nature of the two persons is the same  And as the
difference in their ways of working arises from the difference of their
conformation only  it follows that men experience the same kind of
pleasure as women do 

There is also a verse on this subject as follows   Men and women being
of the same nature  feel the same kind of pleasure  and therefore a man
should marry such a woman as will love him ever afterwards  

The pleasure of men and women being thus proved to be of the same kind 
it follows that in regard to time  there are nine kinds of sexual
intercourse  in the same way as there are nine kinds  according to the
force of passion 

There being thus nine kinds of union with regard to dimensions  force of
passion  and time  respectively  by making combinations of them 
innumerable kinds of union would be produced  Therefore in each
particular kind of sexual union  men should use such means as they may
think suitable for the occasion  36 

At the first time of sexual union the passion of the male is intense 
and his time is short  but in subsequent unions on the same day the
reverse of this is the case  With the female  however  it is the
contrary  for at the first time her passion is weak  and then her time
long  but on subsequent occasions on the same day  her passion is
intense and her time short  until her passion is satisfied 


 On the different kinds of Love  

Men learned in the humanities are of opinion that love is of four kinds 
viz  

1  Love acquired by continual habit 

2  Love resulting from the imagination 

3  Love resulting from belief 

4  Love resulting from the perception of external objects 

 1   Love resulting from the constant and continual performance and
habit  as for instance the love of sexual intercourse  the love of
hunting  the love of drinking  the love of gambling  etc   etc 

 2   Love which is felt for things to which we are not habituated  and
which proceeds entirely from ideas  is called love resulting from
imagination  as for instance  that love which some men and women and
eunuchs feel for the Auparishtaka or mouth congress  and that which is
felt by all for such things as embracing  kissing  etc   etc 

 3   The love which is mutual on both sides  and proved to be true  when
each looks upon the other as his or her very own  such is called love
resulting from belief by the learned 

 4   The love resulting from the perception of eternal objects is quite
evident and well known to the world  because the pleasure which it
affords is superior to the pleasure of the other kinds of love  which
exists only for its sake 

What has been said in this chapter upon the subject of sexual union is
sufficient for the learned  but for the edification of the ignorant  the
same will now be treated of at length and in detail 

FOOTNOTES 

 Footnote 33  High unions are said to be better than low ones  for in
the former it is possible for the male to satisfy his own passion
without injuring the female  while in the latter it is difficult for the
female to be satisfied by any means  

 Footnote 34  The strength of passion with women varies a great deal 
some being easily satisfied  and others eager and willing to go on for a
long time  To satisfy these last thoroughly a man must have recourse to
art  It is certain that a fluid flows from the woman in larger or
smaller quantities  but her satisfaction is not complete until she has
experienced the  spasme genesique   as described in a French work
recently published and called  Breviare de l Amour Experimental par le
Dr  Jules Guyot   

 Footnote 35  This is a long dissertation very common among Sanscrit
authors  both when writing and talking socially  They start certain
propositions  and then argue for and against them  What it is presumed
the author means  is  that though both men and women derive pleasure
from the act of coition  the way it is produced is brought about by
different means  each individual performing his own work in the matter 
irrespective of the other  and each deriving individually their own
consciousness of pleasure from the act they perform  There is a
difference in the work that each does  and a difference in the
consciousness of pleasure that each has  but no difference in the
pleasure they feel  for each feels that pleasure to a greater or lesser
degree  

 Footnote 36  This paragraph should be particularly noted  for it
specially applies to married men and their wives  So many men utterly
ignore the feelings of the women  and never pay the slightest attention
to the passion of the latter  To understand the subject thoroughly  it
is absolutely necessary to study it  and then a person will know that 
as dough is prepared for baking  so must a woman be prepared for sexual
intercourse  if she is to derive satisfaction from it  




CHAPTER II 

OF THE EMBRACE 


This part of the Kama Shastra  which treats of sexual union  is also
called  Sixty four   Chatushshashti   Some old authors say that it is
called so  because it contains sixty four chapters  Others are of
opinion that the author of this part being a person named Panchala  and
the person who recited the part of the Rig Veda called Dashatapa  which
contains sixty four verses  being also called Panchala  the name
 sixty four  has been given to the part of the work in honour of the Rig
Vedas  The followers of Babhravya say on the other hand that this part
contains eight subjects  viz   the embrace  kissing  scratching with the
nails or fingers  biting  lying down  making various sounds  playing the
part of a man  and the Auparishtaka  or mouth congress  Each of these
subjects being of eight kinds  and eight multiplied by eight being
sixty four  this part is therefore named  sixty four   But Vatsyayana
affirms that as this part contains also the following subjects  viz  
striking  crying  the acts of a man during congress  the various kinds
of congress  and other subjects  the name  sixty four  is given to it
only accidentally  As  for instance  we say this tree is  Saptaparna  
or seven leaved  this offering of rice is  Panchavarna   or
five coloured  but the tree has not seven leaves  neither has the rice
five colours 

However the part sixty four is now treated of  and the embrace  being
the first subject  will now be considered 

Now the embrace which indicates the mutual love of a man and woman who
have come together is of four kinds  viz  

   Touching 
   Piercing 
   Rubbing 
   Pressing 

The action in each case is denoted by the meaning of the word which
stands for it 

 1   When a man under some pretext or other goes in front or alongside
of a woman and touches her body with his own  it is called the  touching
embrace  

 2   When a woman in a lonely place bends down  as if to pick up
something  and pierces  as it were  a man sitting or standing  with her
breasts  and the man in return takes hold of them  it is called a
 piercing embrace  

The above two kinds of embrace takes place only between persons who do
not  as yet  speak freely with each other 

 3   When two lovers are walking slowly together  either in the dark  or
in a place of public resort  or in a lonely place  and rub their bodies
against each other  it is called a  rubbing embrace  

 4   When on the above occasion one of them presses the other s body
forcibly against a wall or pillar  it is called a  pressing embrace  

These two last embraces are peculiar to those who know the intentions of
each other 

At the time of the meeting the four following kinds of embrace are used 
viz  

 Jataveshtitaka   or the twining of a creeper 

 Vrikshadhirudhaka   or climbing a tree 

 Tila Tandulaka   or the mixture of sesamum seed with rice 

 Kshiraniraka   or milk and water embrace 

 1   When a woman  clinging to a man as a creeper twines round a tree 
bends his head down to hers with the desire of kissing him and slightly
makes the sound of sut sut  embraces him  and looks lovingly towards
him  it is called an embrace like the  twining of a creeper  

 2   When a woman  having placed one of her feet on the foot of her
lover  and the other on one of his thighs  passes one of her arms round
his back  and the other on his shoulders  makes slightly the sounds of
singing and cooing  and wishes  as it were  to climb up him in order to
have a kiss  it is called an embrace like the  climbing of a tree  

These two kinds of embrace take place when the lover is standing 

 3   When lovers lie on a bed  and embrace each other so closely that
the arms and thighs of the one are encircled by the arms and thighs of
the other  and are  as it were  rubbing up against them  this is called
an embrace like  the mixture of sesamum seed with rice  

 4   When a man and a woman are very much in love with each other  and
not thinking of any pain or hurt  embrace each other as if they were
entering into each other s bodies  either while the woman is sitting on
the lap of the man or in front of him  or on a bed  then it is called an
embrace like a  mixture of milk and water  

These two kinds of embrace take place at the time of sexual union 

Babhravya has thus related to us the above eight kinds of embraces 

Suvarnanabha  moreover  gives us four ways of embracing simple members
of the body  which are 

The embrace of the thighs 

The embrace of the jaghana   i e    the part of the body from the navel
downwards to the thighs 

The embrace of the breasts 

The embrace of the forehead 

 1   When one of two lovers presses forcibly one or both of the thighs
of the other between his or her own  it is called the  embrace of
thighs  

 2   When a man presses the jaghana or middle part of the woman s body
against his own  and mounts upon her to practise  either scratching with
the nail or finger  or biting  or striking  or kissing  the hair of the
woman being loose and flowing  it is called the  embrace of the
jaghana  

 3   When a man places his breast between the breasts of a woman  and
presses her with it  it is called the  embrace of the breasts  

 4   When either of the lovers touches the mouth  the eyes and the
forehead of the other with his or her own  it is called the  embrace of
the forehead  

Some say that even shampooing is a kind of embrace  because there is a
touching of bodies in it  But Vatsyayana thinks that shampooing is
performed at a different time  and for a different purpose  and it is
also of a different character  it cannot be said to be included in the
embrace 

There are also some verses on the subject as follows   The whole subject
of embracing is of such a nature that men who ask questions about it  or
who hear about it  or who talk about it  acquire thereby a desire for
enjoyment  Even those embraces that are not mentioned in the Kama
Shastra should be practised at the time of sexual enjoyment  if they are
in any way conducive to the increase of love or passion  The rules of
the Shastra apply so long as the passion of man is middling  but when
the wheel of love is once set in motion  there is then no Shastra and no
order  




CHAPTER III 

ON KISSING 


It is said by some that there is no fixed time or order between the
embrace  the kiss  and the pressing or scratching with the nails or
fingers  but that all these things should be done generally before
sexual union takes place  while striking and making the various sounds
generally takes place at the time of the union  Vatsyayana  however 
thinks that anything may take place at any time  for love does not care
for time or order 

On the occasion of the first congress  kissing and the other things
mentioned above should be done moderately  they should not be continued
for a long time  and should be done alternately  On subsequent
occasions  however  the reverse of all this may take place  and
moderation will not be necessary  they may continue for a long time  and
for the purpose of kindling love  they may be all done at the same time 

The following are the places for kissing  viz   the forehead  the eyes 
the cheeks  the throat  the bosom  the breasts  the lips  and the
interior of the mouth  Moreover  the people of the Lat country kiss also
on the following places  viz   the joints of the thighs  the arms  and
the navel  But Vatsyayana thinks that though kissing is practised by
these people in the above places on account of the intensity of their
love  and the customs of their country  it is not fit to be practised by
all 

Now in a case of a young girl there are three sort of kisses  viz  

   The nominal kiss 
   The throbbing kiss 
   The touching kiss 

 1   When a girl only touches the mouth of her lover with her own  but
does not herself do anything  it is called the  nominal kiss  

 2   When a girl  setting aside her bashfulness a little  wishes to
touch the lip that is pressed into her mouth  and with that object
moves her lower lip  but not the upper one  it is called the  throbbing
kiss  

 3   When a girl touches her lover s lip with her tongue  and having
shut her eyes  places her hands on those of her lover  it is called the
 touching kiss  

Other authors describe four other kinds of kisses  viz  

   The straight kiss 
   The bent kiss 
   The turned kiss 
   The pressed kiss 

 1   When the lips of two lovers are brought into direct contact with
each other  it is called a  straight kiss  

 2   When the heads of two lovers are bent towards each other  and when
so bent kissing takes place  it is called a  bent kiss  

 3   When one of them turns up the face of the other by holding the head
and chin  and then kissing  it is called a  turned kiss  

 4   Lastly  when the lower lip is pressed with much force  it is called
a  pressed kiss  

There is also a fifth kind of kiss called the  greatly pressed kiss  
which is effected by taking hold of the lower lip between two fingers 
and then after touching it with the tongue  pressing it with great force
with the lip 

As regards kissing  a wager may be laid as to which will get hold of the
lips of the other first  If the woman loses  she should pretend to cry 
should keep her lover off by shaking her hands  and turn away from him
and dispute with him  saying  let another wager be laid   If she loses
this a second time  she should appear doubly distressed  and when her
lover is off his guard or asleep  she should get hold of his lower lip 
and hold it in her teeth  so that it should not slip away  and then she
should laugh  make a loud noise  deride him  dance about  and say
whatever she likes in a joking way  moving her eyebrows  and rolling her
eyes  Such are the wagers and quarrels as far as kissing is concerned 
but the same may be applied with regard to the pressing or scratching
with the nails and fingers  biting and striking  All these  however  are
only peculiar to men and women of intense passion 

When a man kisses the upper lip of a woman  while she in return kisses
his lower lip  it is called the  kiss of the upper lip  

When one of them takes both the lips of the other between his or her
own  it is called  a clasping kiss   A woman  however  only takes this
kind of kiss from a man who has no moustache  And on the occasion of
this kiss  if one of them touches the teeth  the tongue  and the palate
of the other  with his or her tongue  it is called the  fighting of the
tongue   In the same way  the pressing of the teeth of the one against
the mouth of the other is to be practised 

Kissing is of four kinds  viz   moderate  contracted  pressed  and soft 
according to the different parts of the body which are kissed  for
different kinds of kisses are appropriate for different parts of the
body 

When a woman looks at the face of her lover while he is asleep  and
kisses it to show her intention or desire  it is called a  kiss that
kindles love  

When a woman kisses her lover while he is engaged in business  or while
he is quarrelling with her  or while he is looking at something else  so
that his mind may be turned away  it is called a  kiss that turns away  

When a lover coming home late at night kisses his beloved  who is asleep
or in bed  in order to show her his desire  it is called a  kiss that
awakens   On such an occasion the woman may pretend to be asleep at the
time of her lover s arrival  so that she may know his intention and
obtain respect from him 

When a person kisses the reflection of the person he loves in a mirror 
in water  or on a wall  it is called a  kiss showing the intention  

When a person kisses a child sitting on his lap  or a picture  or an
image  or figure  in the presence of the person beloved by him  it is
called a  transferred kiss  

When at night at a theatre  or in an assembly of caste men  a man coming
up to a woman kisses a finger of her hand if she be standing  or a toe
of her foot if she be sitting  or when a woman is shampooing her lover s
body  places her face on his thigh  as if she was sleepy  so as to
inflame his passion  and kisses his thigh or great toe  it is called a
 demonstrative kiss  

There is also a verse on the subject as follows   

 Whatever things may be done by one of the lovers to the other  the same
should be returned by the other   i e    if the woman kisses him he should
kiss her in return  if she strikes him he should also strike her in
return  




CHAPTER IV 

ON PRESSING  OR MARKING  OR SCRATCHING WITH THE NAILS 


When love becomes intense  pressing with the nails or scratching the
body with them is practised  and it is done on the following occasions 
On the first visit  at the time of setting out on a journey  on the
return from a journey  at the time when an angry lover is reconciled 
and lastly when the woman is intoxicated 

But pressing with the nails is not an usual thing except with those who
are intensely passionate   i e    full of passion  It is employed together
with biting  by those to whom the practice is agreeable 

Pressing with the nails is of the eight following kinds  according to
the forms of the marks which are produced  viz  

1  Sounding 

2  Half moon 

3  A circle 

4  A line 

5  A tiger s nail or claw 

6  A peacock s foot 

7  The jump of a hare 

8  The leaf of a blue lotus 

The places that are to be pressed with the nails are as follows  the arm
pit  the throat  the breasts  the lips  the jaghana  or middle parts of
the body  and the thighs  But Suvarnanabha is of opinion that when the
impetuosity of passion is excessive  then the places need not be
considered 

The qualities of good nails are that they should be bright  well set 
clean  entire  convex  soft  and glossy in appearance  Nails are of
three kinds according to their size  viz  

   Small 
   Middling 
   Large 

Large nails  which give grace to the hands  and attract the hearts of
women from their appearance  are possessed by the Bengalees 

Small nails  which can be used in various ways  and are to be applied
only with the object of giving pleasure  are possessed by the people of
the southern districts 

Middling nails  which contain the properties of both the above kinds 
belong to the people of the Maharashtra 

 1   When a person presses the chin  the breasts  the lower lip  or the
jaghana of another so softly that no scratch or mark is left  but only
the hair on the body becomes erect from the touch of the nails  and the
nails themselves make a sound  it is called a  sounding or pressing with
the nails  

This pressing is used in the case of a young girl when her lover
shampoos her  scratches her head  and wants to trouble or frighten her 

 2   The curved mark with the nails  which is impressed on the neck and
the breasts  is called the  half moon  

 3   When the half moons are impressed opposite to each other  it is
called a  circle   This mark with the nails is generally made on the
navel  the small cavities about the buttocks  and on the joints of the
thigh 

 4   A mark in the form of a small line  and which can be made on any
part of the body  is called a  line  

 5   This same line  when it is curved  and made on the breast  is
called a  tiger s nail  

 6   When a curved mark is made on the breast by means of the five
nails  it is called a  peacock s foot   This mark is made with the
object of being praised  for it requires a great deal of skill to make
it properly 

 7   When five marks with the nails are made close to one another near
the nipple of the breast  it is called  the jump of a hare  

 8   A mark made on the breast or on the hips in the form of a leaf of
the blue lotus  is called the  leaf of a blue lotus  

When a person is going on a journey  and makes a mark on the thighs  or
on the breast  it is called a  token of remembrance   On such an
occasion three or four lines are impressed close to one another with the
nails 

Here ends the marking with the nails  Marks of other kinds than the
above may also be made with the nails  for the ancient authors say 
that as there are innumerable degrees of skill among men  the practice
of this art being known to all   so there are innumerable ways of making
these marks  And as pressing or marking with the nails is independent of
love  no one can say with certainty how many different kinds of marks
with the nails do actually exist  The reason of this is  Vatsyayana
says  that as variety is necessary in love  so love is to be produced by
means of variety  It is on this account that courtezans  who are well
acquainted with various ways and means  become so desirable  for if
variety is sought in all the arts and amusements  such as archery and
others  how much more should it be sought after in the present case 

The marks of the nails should not be made on married women  but
particular kinds of marks may be made on their private parts for the
remembrance and increase of love 

There are also some verses on the subject  as follows 

 The love of a woman who sees the marks of nails on the private parts of
her body  even though they are old and almost worn out  becomes again
fresh and new  If there be no marks of nails to remind a person of the
passages of love  then love is lessened in the same way as when no union
takes place for a long time  

Even when a stranger sees at a distance a young woman with the marks of
nails on her breast  37  he is filled with love and respect for her 

A man  also  who carries the marks of nails and teeth on some parts of
his body  influences the mind of a woman  even though it be ever so
firm  In short  nothing tends to increase love so much as the effects of
marking with the nails  and biting 

FOOTNOTE 

 Footnote 37  From this it would appear that in ancient times the
breasts of women were not covered  and this is seen in the painting of
the Ajunta and other caves  where we find that the breasts of even royal
ladies and others are exposed  




CHAPTER V 

ON BITING  AND THE MEANS TO BE EMPLOYED WITH REGARD TO WOMEN OF
DIFFERENT COUNTRIES 


All the places that can be kissed  are also the places that can be
bitten  except the upper lip  the interior of the mouth  and the eyes 

The qualities of good teeth are as follows  They should be equal 
possessed of a pleasing brightness  capable of being coloured  of proper
proportions  unbroken  and with sharp ends 

The defects of teeth on the other hand are  that they are blunt 
protruding from the gums  rough  soft  large  and loosely set 

The following are the different kinds of biting  viz  

   The hidden bite 
   The swollen bite 
   The point 
   The line of points 
   The coral and the jewel 
   The line of jewels 
   The broken cloud 
   The biting of the boar 

 1   The biting which is shown only by the excessive redness of the skin
that is bitten  is called the  hidden bite  

 2   When the skin is pressed down on both sides  it is called the
 swollen bite  

 3   When a small portion of the skin is bitten with two teeth only  it
is called the  point  

 4   When such small portions of the skin are bitten with all the teeth 
it is called the  line of points  

 5   The biting which is done by bringing together the teeth and the
lips  is called the  coral and the jewel   The lip is the coral  and the
teeth the jewel 

 6   When biting is done with all the teeth  it is called the  line of
jewels  

 7   The biting which consists of unequal risings in a circle  and which
comes from the space between the teeth  is called the  broken cloud  
This is impressed on the breasts 

 8   The biting which consists of many broad rows of marks near to one
another  and with red intervals  is called the  biting of a boar   This
is impressed on the breasts and the shoulders  and these two last modes
of biting are peculiar to persons of intense passion 

The lower lip is the place on which the  hidden bite   the  swollen
bite   and the  point  are made  again the  swollen bite   and the
 coral and the jewel  bite are done on the cheek  Kissing  pressing with
the nails  and biting are the ornaments of the left cheek  and when the
word cheek is used it is to be understood as the left cheek 

Both the  line of points  and the  line of jewels  are to be impressed
on the throat  the arm pit  and the joints of the thighs  but the  line
of points  alone is to be impressed on the forehead and the thighs 

The marking with the nails  and the biting of the following things 
viz   an ornament of the forehead  an ear ornament  a bunch of flowers 
a betel leaf  or a tamala leaf  which are worn by  or belong to the
woman that is beloved  are signs of the desire of enjoyment 

Here end the different kinds of biting 

                                        

In the affairs of love a man should do such things as are agreeable to
the women of different countries 

The women of the central countries   i e    between the Ganges and the
Jumna  are noble in their character  not accustomed to disgraceful
practices  and dislike pressing the nails and biting 

The women of the Balhika country are gained over by striking 

The women of Avantika are fond of foul pleasures  and have not good
manners 

The women of the Maharashtra are fond of practising the sixty four arts 
they utter low and harsh words  and like to be spoken to in the same
way  and have an impetuous desire of enjoyment 

The women of Pataliputra   i e    the modern Patna  are of the same nature
as the women of the Maharashtra  but show their likings only in secret 

The women of the Dravida country  though they are rubbed and pressed
about at the time of sexual enjoyment  have a slow fall of semen  that
is they are very slow in the act of coition 

The women of Vanavasi are moderately passionate  they go through every
kind of enjoyment  cover their bodies  and abuse those who utter low 
mean and harsh words 

The women of Avanti hate kissing  marking with the nails  and biting 
but they have a fondness for various kinds of sexual union 

The women of Malwa like embracing and kissing  but not wounding  and
they are gained over by striking 

The women of Abhira  and those of the country about the Indus and five
rivers   i e    the Punjab   are gained over by the Auparishtaka or mouth
congress 

The women of Aparatika are full of passion  and make slowly the sound
 Sit  

The women of the Lat country have even more impetuous desire  and also
make the sound  Sit  

The women of the Stri Rajya  and of Koshola  Oude   are full of
impetuous desire  their semen falls in large quantities  and they are
fond of taking medicine to make it do so 

The women of the Audhra country have tender bodies  they are fond of
enjoyment  and have a liking for voluptuous pleasures 

The women of Ganda have tender bodies  and speak sweetly 

Now Suvarnanabha is of opinion that that which is agreeable to the
nature of a particular person  is of more consequence than that which is
agreeable to a whole nation  and that therefore the peculiarities of the
country should not be observed in such cases  The various pleasures  the
dress  and the sports of one country are in time borrowed by another 
and in such a case these things must be considered as belonging
originally to that country 

Among the things mentioned above  viz   embracing  kissing  etc   those
which increase passion should be done first  and those which are only
for amusement or variety should be done afterwards 

There are also some verses on this subject as follows 

 When a man bites a woman forcibly  she should angrily do the same to
him with double force  Thus a  point  should be returned with a  line of
points   and a  line of points  with a  broken cloud   and if she be
excessively chafed  she should at once begin a love quarrel with him  At
such a time she should take hold of her lover by the hair  and bend his
head down  and kiss his lower lip  and then  being intoxicated with
love  she should shut her eyes and bite him in various places  Even by
day  and in a place of public resort  when her lover shows her any mark
that she may have inflicted on his body  she should smile at the sight
of it  and turning her face as if she were going to chide him  she
should show him with an angry look the marks on her own body that have
been made by him  Thus if men and women act according to each other s
liking  their love for each other will not be lessened even in one
hundred years  




CHAPTER VI 

OF THE DIFFERENT WAYS OF LYING DOWN  AND VARIOUS KINDS OF CONGRESS 


On the occasion of a  high congress  the Mrigi  Deer  woman should lie
down in such a way as to widen her yoni  while in a  low congress  the
Hastini  Elephant  woman should lie down so as to contract hers  But in
an  equal congress  they should lie down in the natural position  What
is said above concerning the Mrigi and the Hastini applies also to the
Vadawa  Mare  woman  In a  low congress  the women should particularly
make use of medicine  to cause her desires to be satisfied quickly 

The Deer woman has the following three ways of lying down 

   The widely opened position 
   The yawning position 
   The position of the wife of Indra 

 1   When she lowers her head and raises her middle parts  it is called
the  widely opened position   At such a time the man should apply some
unguent  so as to make the entrance easy 

 2   When she raises her thighs and keeps them wide apart and engages in
congress  it is called the  yawning position  

 3   When she places her thighs with her legs doubled on them upon her
sides  and thus engages in congress  it is called the position of
Indrani  and this is learnt only by practice  The position is also
useful in the case of the  highest congress  

The  clasping position  is used in  low congress   and in the  lowest
congress   together with the  pressing position   the  twining
position   and the  mare s position  

When the legs of both the male and the female are stretched straight
out over each other  it is called the  clasping position   It is of two
kinds  the side position and the supine position  according to the way
in which they lie down  In the side position the male should invariably
lie on his left side  and cause the woman to lie on her right side  and
this rule is to be observed in lying down with all kinds of women 

When  after congress has begun in the clasping position  the woman
presses her lover with her thighs  it is called the  pressing position  

When the woman places one of her thighs across the thigh of her lover 
it is called the  twining position  

When a woman forcibly holds in her yoni the lingam after it is in  it is
called the  mare s position   This is learnt by practice only  and is
chiefly found among the women of the Andra country 

The above are the different ways of lying down  mentioned by Babhravya 
Suvarnanabha  however  gives the following in addition 

When the female raises both of her thighs straight up  it is called the
 rising position  

When she raises both of her legs  and places them on her lover s
shoulders  it is called the  yawning position  

When the legs are contracted  and thus held by the lover before his
bosom  it is called the  pressed position  

When only one of her legs is stretched out  it is called the  half
pressed position  

When the woman places one of her legs on her lover s shoulder  and
stretches the other out  and then places the latter on his shoulder  and
stretches out the other  and continues to do so alternately  it is
called the  splitting of a bamboo  

When one of her legs is placed on the head  and the other is stretched
out  it is called the  fixing of a nail   This is learnt by practice
only 

When both the legs of the woman are contracted  and placed on her
stomach  it is called the  crab s position  

When the thighs are raised and placed one upon the other  it is called
the  packed position  

When the shanks are placed one upon the other  it is called the
 lotus like position  

When a man  during congress  turns round  and enjoys the woman without
leaving her  while she embraces him round the back all the time  it is
called the  turning position   and is learnt only by practice 

Thus says Suvarnanabha  these different ways of lying down  sitting  and
standing should be practised in water  because it is easy to do so
therein  But Vatsyayana is of opinion that congress in water is
improper  because it is prohibited by the religious law 

When a man and a woman support themselves on each other s bodies  or on
a wall  or pillar  and thus while standing engage in congress  it is
called the  supported congress  

When a man supports himself against a wall  and the woman  sitting on
his hands joined together and held underneath her  throws her arms round
his neck  and putting her thighs alongside his waist  moves herself by
her feet  which are touching the wall against which the man is leaning 
it is called the  suspended congress  

When a woman stands on her hands and feet like a quadruped  and her
lover mounts her like a bull  it is called the  congress of a cow   At
this time everything that is ordinarily done on the bosom should be done
on the back 

In the same way can be carried on the congress of a dog  the congress of
a goat  the congress of a deer  the forcible mounting of an ass  the
congress of a cat  the jump of a tiger  the pressing of an elephant  the
rubbing of a boar  and the mounting of a horse  And in all these cases
the characteristics of these different animals should be manifested by
acting like them 

When a man enjoys two women at the same time  both of whom love him
equally  it is called the  united congress  

When a man enjoys many women altogether  it is called the  congress of a
herd of cows  

The following kinds of congress  viz   sporting in water  or the
congress of an elephant with many female elephants  which is said to
take place only in the water  the congress of a collection of goats  the
congress of a collection of deer  take place in imitation of these
animals 

In Gramaneri many young men enjoy a woman that may be married to one of
them  either one after the other  or at the same time  Thus one of them
holds her  another enjoys her  a third uses her mouth  a fourth holds
her middle part  and in this way they go on enjoying her several parts
alternately 

The same things can be done when several men are sitting in company with
one courtesan  or when one courtesan is alone with many men  In the same
way this can be done by the women of the King s harem when they
accidentally get hold of a man 

The people in the Southern countries have also a congress in the anus 
that is called the  lower congress  

Thus ends the various kinds of congress  There are also two verses on
the subject as follows 

 An ingenious person should multiply the kinds of congress after the
fashion of the different kinds of beasts and of birds  For these
different kinds of congress  performed according to the usage of each
country  and the liking of each individual  generate love  friendship 
and respect in the hearts of women  




CHAPTER VII 

OF THE VARIOUS MODES OF STRIKING  AND OF THE SOUNDS APPROPRIATE TO THEM 


Sexual intercourse can be compared to a quarrel  on account of the
contrarieties of love and its tendency to dispute  The place of striking
with passion is the body  and on the body the special places are 

   The shoulders 
   The head 
   The space between the breasts 
   The back 
   The jaghana  or middle part of the body 
   The sides 

Striking is of four kinds  viz  

   Striking with the back of the hand 
   Striking with the fingers a little contracted 
   Striking with the fist 
   Striking with the open palm of the hand 

On account of its causing pain  striking gives rise to the hissing
sound  which is of various kinds  and to the eight kinds of crying 
viz  

   The sound Hin 
   The thundering sound 
   The cooing sound 
   The weeping sound 
   The sound Phut 
   The sound Phat 
   The sound Sut 
   The sound Plat 

Besides these  there are also words having a meaning  such as  mother  
and those that are expressive of prohibition  sufficiency  desire of
liberation  pain or praise  and to which may be added sounds like those
of the dove  the cuckoo  the green pigeon  the parrot  the bee  the
sparrow  the flamingo  the duck  and the quail  which are all
occasionally made use of 

Blows with the fist should be given on the back of the woman  while she
is sitting on the lap of the man  and she should give blows in return 
abusing the man as if she were angry  and making the cooing and the
weeping sounds  While the woman is engaged in congress the space between
the breasts should be struck with the back of the hand  slowly at first 
and then proportionately to the increasing excitement  until the end 

At this time the sounds Hin and others may be made  alternately or
optionally  according to habit  When the man  making the sound Phat 
strikes the woman on the head  with the fingers of his hand a little
contracted  it is called Prasritaka  which means striking with the
fingers of the hand a little contracted  In this case the appropriate
sounds are the cooing sound  the sound Phat  and the sound Phut in the
interior of the mouth  and at the end of congress the sighing and
weeping sounds  The sound Phat is an imitation of the sound of a bamboo
being split  while the sound Phut is like the sound made by something
falling into water  At all times when kissing and such like things are
begun  the woman should give a reply with a hissing sound  During the
excitement when the woman is not accustomed to striking  she continually
utters words expressive of prohibition  sufficiently  or desire of
liberation  as well as the words  father    mother   intermingled with
the sighing  weeping and thundering sounds  38  Towards the conclusion
of the congress  the breasts  the jaghana  and the sides of the woman
should be pressed with the open palms of the hand  with some force 
until the end of it  and then sounds like those of the quail  or the
goose should be made 

There are also two verses on the subject as follows 

 The characteristics of manhood are said to consist of roughness and
impetuosity  while weakness  tenderness  sensibility  and an inclination
to turn away from unpleasant things are the distinguishing marks of
womanhood  The excitement of passion  and peculiarities of habit may
sometimes cause contrary results to appear  but these do not last long 
and in the end the natural state is resumed  

The wedge on the bosom  the scissors on the head  the piercing
instrument on the cheeks  and the pinchers on the breasts and sides  may
also be taken into consideration with the other four modes of striking 
and thus give eight ways altogether  But these four ways of striking
with instruments are peculiar to the people of the southern countries 
and the marks caused by them are seen on the breasts of their women 
They are local peculiarities  but Vatsyayana is of opinion that the
practice of them is painful  barbarous  and base  and quite unworthy of
imitation 

In the same way anything that is a local peculiarity should not always
be adopted elsewhere  and even in the place where the practice is
prevalent  excess of it should always be avoided  Instances of the
dangerous use of them may be given as follows  The King of the Panchalas
killed the courtezan Madhavasena by means of the wedge during congress 
King Shatakarni Shatavahana of the Kuntalas deprived his great Queen
Malayavati of her life by a pair of scissors  and Naradeva  whose hand
was deformed  blinded a dancing girl by directing a piercing instrument
in a wrong way 

There are also two verses on the subject as follows 

 About these things there cannot be either enumeration or any definite
rule  Congress having once commenced  passion alone gives birth to all
the acts of the parties  

Such passionate actions and amorous gesticulations or movements  which
arise on the spur of the moment  and during sexual intercourse  cannot
be defined  and are as irregular as dreams  A horse having once attained
the fifth degree of motion goes on with blind speed  regardless of pits 
ditches  and posts in his way  and in the same manner a loving pair
become blind with passion in the heat of congress  and go on with great
impetuosity  paying not the least regard to excess  For this reason one
who is well acquainted with the science of love  and knowing his own
strength  as also the tenderness  impetuosity  and strength of the young
woman  should act accordingly  The various modes of enjoyment are not
for all times or for all persons  but they should only be used at the
proper time  and in the proper countries and places 

FOOTNOTE 

 Footnote 38  Men who are well acquainted with the art of love are well
aware how often one woman differs from another in her sighs and sounds
during the time of congress  Some women like to be talked to in the most
loving way  others in the most abusive way  and so on  Some women enjoy
themselves with closed eyes in silence  others make a great noise over
it  and some almost faint away  The great art is to ascertain what gives
them the greatest pleasure  and what specialities they like best  




CHAPTER VIII 

ABOUT WOMEN ACTING THE PART OF A MAN  AND OF THE WORK OF A MAN 


When a woman sees that her lover is fatigued by constant congress 
without having his desire satisfied  she should  with his permission 
lay him down upon his back  and give him assistance by acting his part 
She may also do this to satisfy the curiosity of her lover  or her own
desire of novelty 

There are two ways of doing this  the first is when during congress she
turns round  and gets on the top of her lover  in such a manner as to
continue the congress  without obstructing the pleasure of it  and the
other is when she acts the man s part from the beginning  At such a
time  with flowers in her hair hanging loose  and her smiles broken by
hard breathings  she should press upon her lover s bosom with her own
breasts  and lowering her head frequently  should do in return the same
actions which he used to do before  returning his blows and chaffing
him  should say   I was laid down by you  and fatigued with hard
congress  I shall now therefore lay you down in return   She should then
again manifest her own bashfulness  her fatigue  and her desire of
stopping the congress  In this way she should do the work of a man 
which we shall presently relate 

Whatever is done by a man for giving pleasure to a woman is called the
work of a man  and is as follows   

While the woman is lying on his bed  and is as it were abstracted by his
conversation  he should loosen the knot of her under garments  and when
she begins to dispute with him  he should overwhelm her with kisses 
Then when his lingam is erect he should touch her with his hands in
various places  and gently manipulate various parts of the body  If the
woman is bashful  and if it is the first time that they have come
together  the man should place his hands between her thighs  which she
would probably keep close together  and if she is a very young girl  he
should first get his hands upon her breasts  which she would probably
cover with her own hands  and under her armpits and on her neck  If
however she is a seasoned woman  he should do whatever is agreeable
either to him or to her  and whatever is fitting for the occasion  After
this he should take hold of her hair  and hold her chin in his fingers
for the purpose of kissing her  On this  if she is a young girl  she
will become bashful and close her eyes  Any how he should gather from
the action of the woman what things would be pleasing to her during
congress 

Here Suvarnanabha says that while a man is doing to the woman what he
likes best during congress  he should always make a point of pressing
those parts of her body on which she turns her eyes 

The signs of the enjoyment and satisfaction of the women are as follows 
her body relaxes  she closes her eyes  she puts aside all bashfulness 
and shows increased willingness to unite the two organs as closely
together as possible  On the other hand  the signs of her want of
enjoyment and of failing to be satisfied are as follows  she shakes her
hands  she does not let the man get up  feels dejected  bites the man 
kicks him  and continues to go on moving after the man has finished  In
such cases the man should rub the yoni of the woman with his hand and
fingers  as the elephant rubs anything with his trunk  before engaging
in congress  until it is softened  and after that is done he should
proceed to put his lingam into her 

The acts to be done by the man are 

   Moving forward 
   Friction or churning 
   Piercing 
   Rubbing 
   Pressing 
   Giving a blow 
   The blow of a boar 
   The blow of a bull 
   The sporting of a sparrow 

 1   When the organs are brought together properly and directly it is
called  moving the organ forward  

 2   When the lingam is held with the hand  and turned all round in the
yoni  it is called  churning  

 3   When the yoni is lowered  and the upper part of it is struck with
the lingam  it is called  piercing  

 4   When the same thing is done on the lower part of the yoni  it is
called  rubbing  

 5   When the yoni is pressed by the lingam for a long time  it is
called  pressing  

 6   When the lingam is removed to some distance from the yoni  and then
forcibly strikes it  it is called  giving a blow  

 7   When only one part of the yoni is rubbed with the lingam  it is
called the  blow of a boar  

 8   When both sides of the yoni are rubbed in this way  it is called
the  blow of a bull  

 9   When the lingam is in the yoni  and moved up and down frequently 
and without being taken out  it is called the  sporting of a sparrow  
This takes place at the end of congress 

When a woman acts the part of a man  she has the following things to do
in addition to the nine given above  viz 

   The pair of tongs 
   The top 
   The swing 

 1   When the woman holds the lingam in her yoni  draws it in  presses
it  and keeps it thus in her for a long time  it is called the  pair of
tongs  

 2   When  while engaged in congress  she turns round like a wheel  it
is called the  top   This is learnt by practice only 

 3   When  on such an occasion  the man lifts up the middle part of his
body  and the woman turns round her middle part  it is called the
 swing  

When the woman is tired  she should place her forehead on that of her
lover  and should thus take rest without disturbing the union of the
organs  and when the woman has rested herself the man should turn round
and begin the congress again 

There are also some verses on the subject as follows 

 Though a woman is reserved  and keeps her feelings concealed  yet when
she gets on the top of a man  she then shows all her love and desire  A
man should gather from the actions of the woman of what disposition she
is  and in what way she likes to be enjoyed  A woman during her monthly
courses  a woman who has been lately confined  and a fat woman should
not be made to act the part of a man  




CHAPTER XI 

OF THE AUPARISHTAKA 39  OR MOUTH CONGRESS 


There are two kinds of eunuchs  those that are disguised as males  and
those that are disguised as females  Eunuchs disguised as females
imitate their dress  speech  gestures  tenderness  timidity  simplicity 
softness and bashfulness  The acts that are done on the jaghana or
middle parts of women  are done in the mouths of these eunuchs  and this
is called Auparishtaka  These eunuchs derive their imaginable pleasure 
and their livelihood from this kind of congress  and they lead the life
of courtezans  So much concerning eunuchs disguised as females 

Eunuchs disguised as males keep their desires secret  and when they wish
to do anything they lead the life of shampooers  Under the pretence of
shampooing  an eunuch of this kind embraces and draws towards himself
the thighs of the man whom he is shampooing  and after this he touches
the joints of his thighs and his jaghana  or central portions of his
body  Then  if he finds the lingam of the man erect  he presses it with
his hands  and chaffs him for getting into that state  If after this 
and after knowing his intention  the man does not tell the eunuch to
proceed  then the latter does it of his own accord and begins the
congress  If however he is ordered by the man to do it  then he disputes
with him  and only consents at last with difficulty 

The following eight things are then done by the eunuch one after the
other  viz 

   The nominal congress 
   Biting the sides 
   Pressing outside 
   Pressing inside 
   Kissing 
   Rubbing 
   Sucking a mangoe fruit 
   Swallowing up 

At the end of each of these the eunuch expresses his wish to stop  but
when one of them is finished  the man desires him to do another  and
after that is done  then the one that follows it  and so on 

 1   When  holding the man s lingam with his hand  and placing it
between his lips  the eunuch moves about his mouth  it is called the
 nominal congress  

 2   When  covering the end of the lingam with his fingers collected
together like the bud of a plant or flower  the eunuch presses the sides
of it with his lips  using his teeth also  it is called  biting the
sides  

 3   When  being desired to proceed  the eunuch presses the end of the
lingam with his lips closed together  and kisses it as if he were
drawing it out  it is called the  outside pressing  

 4   When  being asked to go on  he put the lingam further into his
mouth  and presses it with his lips and then takes it out  it is called
the  inside pressing  

 5   When  holding the lingam in his hand  the eunuch kisses it as if he
were kissing the lower lip  it is called  kissing  

 6   When  after kissing it  he touches it with his tongue everywhere 
and passes the tongue over the end of it  it is called  rubbing  

 7   When  in the same way  he puts the half of it into his mouth  and
forcibly kisses and sucks it  this is called  sucking a mangoe fruit  

 8   And lastly  when  with the consent of the man  the eunuch puts the
whole lingam into his mouth  and presses it to the very end  as if he
were going to swallow it up  it is called  swallowing up  

Striking  scratching  and other things may also be done during this kind
of congress 

The Auparishtaka is practised only by unchaste and wanton women  female
attendants and serving maids   i e    those who are not married to
anybody  but who live by shampooing 

The Acharyas   i e    ancient and venerable authors  are of opinion that
this Auparishtaka is the work of a dog and not of a man  because it is a
low practice  and opposed to the orders of the Holy Writ  and because
the man himself suffers by bringing his lingam into contact with the
mouths of eunuchs and women  But Vatsyayana says that the orders of the
Holy Writ do not affect those who resort to courtezans  and the law
prohibits the practice of the Auparishtaka with married women only  As
regards the injury to the male  that can be easily remedied 

The people of Eastern India do not resort to women who practise the
Auparishtaka 

The people of Ahichhatra resort to such women  but do nothing with them 
so far as the mouth is concerned 

The people of Saketa do with these women every kind of mouth congress 
while the people of Nagara do not practise this  but do every other
thing 

The people of the Shurasena country  on the southern bank of the Jumna 
do everything without any hesitation  for they say that women being
naturally unclean  no one can be certain about their character  their
purity  their conduct  their practices  their confidences  or their
speech  They are not however on this account to be abandoned  because
religious law  on the authority of which they are reckoned pure  lays
down that the udder of a cow is clean at the time of milking  though the
mouth of a cow  and also the mouth of her calf  are considered unclean
by the Hindoos  Again a dog is clean when he seizes a deer in hunting 
though food touched by a dog is otherwise considered very unclean  A
bird is clean when it causes a fruit to fall from a tree by pecking at
it  though things eaten by crows and other birds are considered unclean 
And the mouth of a woman is clean for kissing and such like things at
the time of sexual intercourse  Vatsyayana moreover thinks that in all
these things connected with love  everybody should act according to the
custom of his country  and his own inclination 

There are also the following verses on the subject 

 The male servants of some men carry on the mouth congress with their
masters  It is also practised by some citizens  who know each other
well  among themselves  Some women of the harem  when they are amorous 
do the acts of the mouth on the yonis of one another  and some men do
the same thing with women  The way of doing this   i e    of kissing the
yoni  should be known from kissing the mouth  When a man and woman lie
down in an inverted order   i e    with the head of the one towards the
feet of the other and carry on this congress  it is called the  congress
of a crow  

For the sake of such things courtezans abandon men possessed of good
qualities  liberal and clever  and become attached to low persons  such
as slaves and elephant drivers  The Auparishtaka  or mouth congress 
should never be done by a learned Brahman  by a minister that carries on
the business of a state  or by a man of good reputation  because though
the practice is allowed by the Shastras  there is no reason why it
should be carried on  and need only be practised in particular cases  As
for instance  the taste  and the strength  and the digestive qualities
of the flesh of dogs are mentioned in works on medicine  but it does not
therefore follow that it should be eaten by the wise  In the same way
there are some men  some places and some times  with respect to which
these practices can be made use of  A man should therefore pay regard to
the place  to the time  and to the practice which is to be carried out 
as also as to whether it is agreeable to his nature and to himself  and
then he may or may not practise these things according to circumstances 
But after all  these things being done secretly  and the mind of the man
being fickle  how can it be known what any person will do at any
particular time and for any particular purpose 

FOOTNOTE 

 Footnote 39  This practice appears to have been prevalent in some parts
of India from a very ancient time  The  Shushruta   a work on medicine
some two thousand years old  describes the wounding of the lingam with
the teeth as one of the causes of a disease treated upon in that work 
Traces of the practice are found as far back as the eighth century  for
various kinds of the Auparishtaka are represented in the sculptures of
many Shaiva temples at Bhuvaneshwara  near Cuttack  in Orissa  and which
were built about that period  From these sculptures being found in such
places  it would seem that this practice was popular in that part of the
country at that time  It does not seem to be so prevalent now in
Hindustan  its place perhaps is filled up by the practice of sodomy 
introduced since the Mahomedan period  




CHAPTER X 

OF THE WAY HOW TO BEGIN AND HOW TO END THE CONGRESS 

DIFFERENT KINDS OF CONGRESS AND LOVE QUARRELS 


In the pleasure room  decorated with flowers  and fragrant with
perfumes  attended by his friends and servants  the citizen should
receive the woman  who will come bathed and dressed  and will invite her
to take refreshment and to drink freely  He should then seat her on his
left side  and holding her hair  and touching also the end and knot of
her garment  he should gently embrace her with his right arm  They
should then carry on an amusing conversation on various subjects  and
may also talk suggestively of things which would be considered as
coarse  or not to be mentioned generally in society  They may then sing 
either with or without gesticulations  and play on musical instruments 
talk about the arts  and persuade each other to drink  At last when the
woman is overcome with love and desire  the citizen should dismiss the
people that may be with him  giving them flowers  ointment  and betel
leaves  and then when the two are left alone  they should proceed as has
been already described in the previous chapters 

Such is the beginning of sexual union  At the end of the congress  the
lovers with modesty  and not looking at each other  should go separately
to the washing room  After this  sitting in their own places  they
should eat some betel leaves  and the citizen should apply with his own
hand to the body of the woman some pure sandal wood ointment  or
ointment of some other kind  He should then embrace her with his left
arm  and with agreeable words should cause her to drink from a cup held
in his own hand  or he may give her water to drink  They can then eat
sweetmeats  or anything else  according to their likings  and may drink
fresh juice  40  soup  gruel  extracts of meat  sherbet  the juice of
mangoe fruits  the extract of the juice of the citron tree mixed with
sugar  or anything that may be liked in different countries  and known
to be sweet  soft  and pure  The lovers may also sit on the terrace of
the palace or house  and enjoy the moonlight  and carry on an agreeable
conversation  At this time  too  while the woman lies in his lap  with
her face towards the moon  the citizen should show her the different
planets  the morning star  the polar star  and the seven Rishis  or
Great Bear 

This is the end of sexual union 

Congress is of the following kinds  viz  

   Loving congress 
   Congress of subsequent love 
   Congress of artificial love 
   Congress of transferred love 
   Congress like that of eunuchs 
   Deceitful congress 
   Congress of spontaneous love 

 1   When a man and a woman  who have been in love with each other for
some time  come together with great difficulty  or when one of the two
returns from a journey  or is reconciled after having been separated on
account of a quarrel  then congress is called the  loving congress   It
is carried on according to the liking of the lovers  and as long as they
choose 

 2   When two persons come together  while their love for each other is
still in its infancy  their congress is called the  congress of
subsequent love  

 3   When a man carries on the congress by exciting himself by means of
the sixty four ways  such as kissing  etc   etc   or when a man and a
woman come together  though in reality they are both attached to
different persons  their congress is then called  congress of artificial
love   At this time all the ways and means mentioned in the Kama Shastra
should be used 

 4   When a man  from the beginning to the end of the congress  though
having connection with the women  thinks all the time that he is
enjoying another one whom he loves  it is called the  congress of
transferred love  

 5   Congress between a man and a female water carrier  or a female
servant of a caste lower than his own  lasting only until the desire is
satisfied  is called  congress like that of eunuchs   Here external
touches  kisses  and manipulations are not to be employed 

 6   The congress between a courtezan and a rustic  and that between
citizens and the women of villages  and bordering countries  is called 
 deceitful congress  

 7   The congress that takes place between two persons who are attached
to one another  and which is done according to their own liking is
called  spontaneous congress  

Thus ends the kinds of congress 

We shall now speak of love quarrels 

A woman who is very much in love with a man cannot bear to hear the name
of her rival mentioned  or to have any conversation regarding her  or to
be addressed by her name through mistake  If such takes place  a great
quarrel arises  and the woman cries  becomes angry  tosses her hair
about  strikes her lover  falls from her bed or seat  and  casting aside
her garlands and ornaments  throws herself down on the ground 

At this time  the lover should attempt to reconcile her with
conciliatory words  and should take her up carefully and place her on
her bed  But she  not replying to his questions  and with increased
anger  should bend down his head by pulling his hair  and having kicked
him once  twice  or thrice on his arms  head  bosom or back  should then
proceed to the door of the room  Dattaka says that she should then sit
angrily near the door and shed tears  but should not go out  because she
would be found fault with for going away  After a time  when she thinks
that the conciliatory words and actions of her lover have reached their
utmost  she should then embrace him  talking to him with harsh and
reproachful words  but at the same time showing a loving desire for
congress 

When the woman is in her own house  and has quarrelled with her lover 
she should go to him and show how angry she is  and leave him 
Afterwards the citizen having sent the Vita  41  the Vidushaka 41  or
the Pithamurda 41  to pacify her  she should accompany them back to the
house  and spend the night with her lover 

Thus end the love quarrels 

In conclusion 

A man  employing the sixty four means mentioned by Babhravya  obtains
his object  and enjoys the woman of the first quality  Though he may
speak well on other subjects  if he does not know the sixty four
divisions  no great respect is paid to him in the assembly of the
learned  A man  devoid of other knowledge  but well acquainted with the
sixty four divisions  becomes a leader in any society of men and women 
What man will not respect the sixty four parts  42  considering they are
respected by the learned  by the cunning  and by the courtezans  As the
sixty four parts are respected  are charming  and add to the talent of
women  they are called by the Acharyas dear to women  A man skilled in
the sixty four parts is looked upon with love by his own wife  by the
wives of others  and by courtezans 

FOOTNOTES 

 Footnote 40  The fresh juice of the cocoa nut tree  the date tree  and
other kinds of palm trees are drunk in India  It will not keep fresh
very long  but ferments rapidly  and is then distilled into liquor  

 Footnote 41  The characteristics of these three individuals have been
given in Part I  page 31  

 Footnote 42  A definition of the sixty four parts  or divisions  is
given in Chapter II   page 45  

 END OF PART II  




PART III 

ABOUT THE ACQUISITION OF A WIFE 




CHAPTER I 

ON MARRIAGE 


When a girl of the same caste  and a virgin  is married in accordance
with the precepts of Holy Writ  the results of such an union are  the
acquisition of Dharma and Artha  offspring  affinity  increase of
friends  and untarnished love  For this reason a man should fix his
affections upon a girl who is of good family  whose parents are alive 
and who is three years or more younger than himself  She should be born
of a highly respectable family  possessed of wealth  well connected  and
with many relations and friends  She should also be beautiful  of a good
disposition  with lucky marks on her body  and with good hair  nails 
teeth  ears  eyes  and breasts  neither more nor less than they ought to
be  and no one of them entirely wanting  and not troubled with a sickly
body  The man should  of course  also possess these qualities himself 
But at all events  says Ghotakamukha  a girl who has been already joined
with others   i e    no longer a maiden  should never be loved  for it
would be reproachable to do such a thing 

Now in order to bring about a marriage with such a girl as described
above  the parents and relations of the man should exert themselves  as
also such friends on both sides as may be desired to assist in the
matter  These friends should bring to the notice of the girl s parents 
the faults  both present and future  of all the other men that may wish
to marry her  and should at the same time extol even to exaggeration
all the excellencies  ancestral  and paternal  of their friend  so as to
endear him to them  and particularly to those that may be liked by the
girl s mother  One of the friends should also disguise himself as an
astrologer and declare the future good fortune and wealth of his friend
by showing the existence of all the lucky omens 43  and signs  44  the
good influence of planets  the auspicious entrance of the sun into a
sign of the Zodiac  propitious stars and fortunate marks on his body 
Others again should rouse the jealousy of the girl s mother by telling
her that their friend has a chance of getting from some other quarter
even a better girl than hers 

A girl should be taken as a wife  as also given in marriage  when
fortune  signs  omens  and the words 45  of others are favourable  for 
says Ghotakamukha  a man should not marry at any time he likes  A girl
who is asleep  crying  or gone out of the house when sought in marriage 
or who is betrothed to another  should not be married  The following
also should be avoided 

   One who is kept concealed 
   One who has an ill sounding name 
   One who has her nose depressed 
   One who has her nostril turned up 
   One who is formed like a male 
   One who is bent down 
   One who has crooked thighs 
   One who has a projecting forehead 
   One who has a bald head 
   One who does not like purity 
   One who has been polluted by another 
   One who is afflicted with the Gulma  46 
   One who is disfigured in any way 
   One who has fully arrived at puberty 
   One who is a friend 
   One who is a younger sister 
   One who is a Varshakari  47 

In the same way a girl who is called by the name of one of the
twenty seven stars  or by the name of a tree  or of a river  is
considered worthless  as also a girl whose name ends in  r  or  l   But
some authors say that prosperity is gained only by marrying that girl to
whom one becomes attached  and that therefore no other girl but the one
who is loved should be married by anyone 

When a girl becomes marriageable her parents should dress her smartly 
and should place her where she can be easily seen by all  Every
afternoon  having dressed her and decorated her in a becoming manner 
they should send her with her female companions to sports  sacrifices 
and marriage ceremonies  and thus show her to advantage in society 
because she is a kind of merchandise  They should also receive with kind
words and signs of friendliness those of an auspicious appearance who
may come accompanied by their friends and relations for the purpose of
marrying their daughter  and under some pretext or other having first
dressed her becomingly  should then present her to them  After this they
should await the pleasure of fortune  and with this object should
appoint a future day on which a determination could be come to with
regard to their daughter s marriage  On this occasion when the persons
have come  the parents of the girl should ask them to bathe and dine 
and should say   Everything will take place at the proper time   and
should not then comply with the request  but should settle the matter
later 

When a girl is thus acquired  either according to the custom of the
country  or according to his own desire  the man should marry her in
accordance with the precepts of the Holy Writ  according to one of the
four kinds of marriage 

Thus ends marriage 

There are also some verses on the subject as follows   

Amusement in society  such as completing verses begun by others 
marriages  and auspicious ceremonies should be carried on neither with
superiors  nor inferiors  but with our equals  That should be known as a
high connection when a man  after marrying a girl  has to serve her and
her relations afterwards like a servant  and such a connection is
censured by the good  On the other hand  that reproachable connection 
where a man  together with his relations  lords it over his wife  is
called a low connection by the wise  But when both the man and the woman
afford mutual pleasure to each other  and when the relatives on both
sides pay respect to one another  such is called a connection in the
proper sense of the word  Therefore a man should contract neither a high
connection by which he is obliged to bow down afterwards to his kinsmen 
nor a low connection  which is universally reprehended by all 

FOOTNOTES 

 Footnote 43  The flight of a blue jay on a person s left side is
considered a lucky omen when one starts on any business  the appearance
of a cat before anyone at such a time is looked on as a bad omen  There
are many omens of the same kind  

 Footnote 44  Such as the throbbing of the right eye of men and the left
eye of women  etc  

 Footnote 45  Before anything is begun it is a custom to go early in the
morning to a neighbour s house  and overhear the first words that may be
spoken in his family  and according as the words heard are of good or
bad import  so draw an inference as to the success or failure of the
undertaking  

 Footnote 46  A disease consisting of any glandular enlargement in any
part of the body  

 Footnote 47  A woman  the palms of whose hands and the soles of whose
feet are always perspiring  




CHAPTER II 

OF CREATING CONFIDENCE IN THE GIRL 


For the first three days after marriage  the girl and her husband should
sleep on the floor  abstain from sexual pleasures  and eat their food
without seasoning it either with alkali or salt  For the next seven days
they should bathe amidst the sounds of auspicious musical instruments 
should decorate themselves  dine together  and pay attention to their
relations as well as to those who may have come to witness their
marriage  This is applicable to persons of all castes  On the night of
the tenth day the man should begin in a lonely place with soft words 
and thus create confidence in the girl  Some authors say that for the
purpose of winning her over he should not speak to her for three days 
but the followers of Babhravya are of opinion that if the man does not
speak with her for three days  the girl may be discouraged by seeing him
spiritless like a pillar  and  becoming dejected  she may begin to
despise him as an eunuch  Vatsyayana says that the man should begin to
win her over  and to create confidence in her  but should abstain at
first from sexual pleasures  Women being of a tender nature  want tender
beginnings  and when they are forcibly approached by men with whom they
are but slightly acquainted  they sometimes suddenly become haters of
sexual connection  and sometimes even haters of the male sex  The man
should therefore approach the girl according to her liking  and should
make use of those devices by which he may be able to establish himself
more and more into her confidence  These devices are as follows   

He should embrace her first of all in a way she likes most  because it
does not last for a long time 

He should embrace her with the upper part of his body because that is
easier and simpler  If the girl is grown up  or if the man has known
her for some time  he may embrace her by the light of a lamp  but if he
is not well acquainted with her  or if she is a young girl  he should
then embrace her in darkness 

When the girl accepts the embrace  the man should put a  tambula  or
screw of betel nut and betel leaves in her mouth  and if she will not
take it  he should induce her to do so by conciliatory words 
entreaties  oaths  and kneeling at her feet  for it is an universal rule
that however bashful or angry a woman may be  she never disregards a man
kneeling at her feet  At the time of giving this  tambula  he should
kiss her mouth softly and gracefully without making any sound  When she
is gained over in this respect he should then make her talk  and so that
she may be induced to talk he should ask her questions about things of
which he knows or pretends to know nothing  and which can be answered in
a few words  If she does not speak to him  he should not frighten her 
but should ask her the same thing again and again in a conciliatory
manner  If she does not then speak he should urge her to give a reply 
because as Ghotakamukha says   all girls hear everything said to them by
men  but do not themselves sometimes say a single word   When she is
thus importuned  the girl should give replies by shakes of the head  but
if she quarrelled with the man she should not even do that  When she is
asked by the man whether she wishes for him  and whether she likes him 
she should remain silent for a long time  and when at last importuned to
reply  should give him a favourable answer by a nod of the head  If the
man is previously acquainted with the girl he should converse with her
by means of a female friend  who may be favourable to him  and in the
confidence of both  and carry on the conversation on both sides  On such
an occasion the girl should smile with her head bent down  and if the
female friend say more on her part than she was desired to do  she
should chide her and dispute with her  The female friend should say in
jest even what she is not desired to say by the girl  and add   she says
so   on which the girl should say indistinctly and prettily   O no  I
did not say so   and she should then smile and throw an occasional
glance towards the man 

If the girl is familiar with the man  she should place near him 
without saying anything  the tambula  the ointment  or the garland that
he may have asked for  or she may tie them up in his upper garment 
While she is engaged in this  the man should touch her young breasts in
the sounding way of pressing with the nails  and if she prevents him
doing this he should say to her   I will not do it again if you will
embrace me   and should in this way cause her to embrace him  While he
is being embraced by her he should pass his hand repeatedly over and
about her body  By and bye he should place her in his lap  and try more
and more to gain her consent  and if she will not yield to him he should
frighten her by saying   I shall impress marks of my teeth and nails on
your lips and breasts  and then make similar marks on my own body  and
shall tell my friends that you did them  What will you say then   In
this and other ways  as fear and confidence are created in the minds of
children  so should the man gain her over to his wishes 

On the second and third nights  after her confidence has increased still
more  he should feel the whole of her body with his hands  and kiss her
all over  he should also place his hands upon her thighs and shampoo
them  and if he succeed in this he should then shampoo the joints of her
thighs  If she tries to prevent him doing this he should say to her 
 What harm is there in doing it   and should persuade her to let him do
it  After gaining this point he should touch her private parts  should
loosen her girdle and the knot of her dress  and turning up her lower
garment should shampoo the joints of her naked thighs  Under various
pretences he should do all these things  but he should not at that time
begin actual congress  After this he should teach her the sixty four
arts  should tell her how much he loves her  and describe to her the
hopes which he formerly entertained regarding her  He should also
promise to be faithful to her in future  and should dispel all her fears
with respect to rival women  and  at last  after having overcome her
bashfulness  he should begin to enjoy her in a way so as not to frighten
her  So much about creating confidence in the girl  and there are 
moreover  some verses on the subject as follows   

A man acting according to the inclinations of a girl should try and gain
her over so that she may love him and place her confidence in him  A
man does not succeed either by implicitly following the inclination of a
girl  or by wholly opposing her  and he should therefore adopt a middle
course  He who knows how to make himself beloved by women  as well as to
increase their honour and create confidence in them  this man becomes an
object of their love  But he  who neglects a girl thinking she is too
bashful  is despised by her as a beast ignorant of the working of the
female mind  Moreover  a girl forcibly enjoyed by one who does not
understand the hearts of girls becomes nervous  uneasy  and dejected 
and suddenly begins to hate the man who has taken advantage of her  and
then  when her love is not understood or returned  she sinks into
despondency  and becomes either a hater of mankind altogether  or 
hating her own man  she has recourse to other men  48 

FOOTNOTE 

 Footnote 48  These last few lines have been exemplified in many ways in
many novels of this century  




CHAPTER III 

ON COURTSHIP  AND THE MANIFESTATION OF THE FEELINGS BY OUTWARD SIGNS AND
DEEDS 


A poor man possessed of good qualities  a man born of a low family
possessed of mediocre qualities  a neighbour possessed of wealth  and
one under the control of his father  mother or brothers  should not
marry without endeavouring to gain over the girl from her childhood to
love and esteem them  Thus a boy separated from his parents  and living
in the house of his uncle  should try to gain over the daughter of his
uncle  or some other girl  even though she be previously betrothed to
another  And this way of gaining over a girl  says Ghotakamukha  is
unexceptional  because Dharma can be accomplished by means of it  as
well as by any other way of marriage 

When a boy has thus begun to woo the girl he loves  he should spend his
time with her and amuse her with various games and diversions fitted for
their age and acquaintanceship  such as picking and collecting flowers 
making garlands of flowers  playing the parts of members of a fictitious
family  cooking food  playing with dice  playing with cards  the game of
odd and even  the game of finding out the middle finger  the game of six
pebbles  and such other games as may be prevalent in the country  and
agreeable to the disposition of the girl  In addition to this  he should
carry on various amusing games played by several persons together  such
as hide and seek  playing with seeds  hiding things in several small
heaps of wheat and looking for them  blind man s buff  gymnastic
exercises  and other games of the same sort  in company with the girl 
her friends and female attendants  The man should also show great
kindness to any woman whom the girl thinks fit to be trusted  and should
also make new acquaintances  but above all he should attach to himself
by kindness and little services the daughter of the girl s nurse  for
if she be gained over  even though she comes to know of his design  she
does not cause any obstruction  but is sometimes even able to effect an
union between him and the girl  And though she knows the true character
of the man  she always talks of his many excellent qualities to the
parents and relations of the girl  even though she may not be desired to
do so by him 

In this way the man should do whatever the girl takes most delight in 
and he should get for her whatever she may have a desire to possess 
Thus he should procure for her such playthings as may be hardly known to
other girls  He may also show her a ball dyed with various colours  and
other curiosities of the same sort  and should give her dolls made of
cloth  wood  buffalo horn  ivory  wax  flour  or earth  also utensils
for cooking food  and figures in wood  such as a man and woman standing 
a pair of rams  or goats  or sheep  also temples made of earth  bamboo 
or wood  dedicated to various goddesses  and cages for parrots  cuckoos 
starlings  quails  cocks  and partridges  water vessels of different
sorts and of elegant forms  machines for throwing water about  guitars 
stands for putting images upon  stools  lac  red arsenic  yellow
ointment  vermilion and collyrium  as well as sandal wood  saffron 
betel nut and betel leaves  Such things should be given at different
times whenever he gets a good opportunity of meeting her  and some of
them should be given in private  and some in public  according to
circumstances  In short  he should try in every way to make her look
upon him as one who would do for her everything that she wanted to be
done 

In the next place he should get her to meet him in some place privately 
and should then tell her that the reason of his giving presents to her
in secret was the fear that the parents of both of them might be
displeased  and then he may add that the things which he had given her
had been much desired by other people  When her love begins to show
signs of increasing he should relate to her agreeable stories if she
expresses a wish to hear such narratives  Or if she takes delight in
legerdemain  he should amaze her by performing various tricks of
jugglery  or if she feels a great curiosity to see a performance of the
various arts  he should show his own skill in them  When she is
delighted with singing he should entertain her with music  and on
certain days  and at the time of going together to moonlight fairs and
festivals  and at the time of her return after being absent from home 
he should present her with bouquets of flowers  and with chaplets for
the head  and with ear ornaments and rings  for these are the proper
occasions on which such things should be presented 

He should also teach the daughter of the girl s nurse all the sixty four
means of pleasure practised by men  and under this pretext should also
inform her of his great skill in the art of sexual enjoyment  All this
time he should wear a fine dress  and make as good an appearance as
possible  for young women love men who live with them  and who are
handsome  good looking and well dressed  As for the saying that though
women may fall in love  they still make no effort themselves to gain
over the object of their affections  that is only a matter of idle talk 

Now a girl always shows her love by outward signs and actions  such as
the following   She never looks the man in the face  and becomes abashed
when she is looked at by him  under some pretext or other she shows her
limbs to him  she looks secretly at him though he has gone away from her
side  hangs down her head when she is asked some question by him  and
answers in indistinct words and unfinished sentences  delights to be in
his company for a long time  speaks to her attendants in a peculiar tone
with the hope of attracting his attention towards her when she is at a
distance from him  does not wish to go from the place where he is  under
some pretext or other she makes him look at different things  narrates
to him tales and stories very slowly so that she may continue conversing
with him for a long time  kisses and embraces before him a child sitting
in her lap  draws ornamental marks on the foreheads of her female
servants  performs sportive and graceful movements when her attendants
speak jestingly to her in the presence of her lover  confides in her
lover s friends  and respects and obeys them  shows kindness to his
servants  converses with them  and engages them to do her work as if she
were their mistress  and listens attentively to them when they tell
stories about her lover to somebody else  enters his house when induced
to do so by the daughter of her nurse  and by her assistance manages to
converse and play with him  avoids being seen by her lover when she is
not dressed and decorated  gives him by the hand of her female friend
her ear ornament  ring  or garland of flowers that he may have asked to
see  always wears anything that he may have presented to her  become
dejected when any other bridegroom is mentioned by her parents  and does
not mix with those who may be of her party  or who may support his
claims 

There are also some verses on the subject as follows   

A man  who has seen and perceived the feelings of the girl towards him 
and who has noticed the outward signs and movements by which those
feelings are expressed  should do everything in his power to effect an
union with her  He should gain over a young girl by childlike sports  a
damsel come of age by his skill in the arts  and a girl that loves him
by having recourse to persons in whom she confides 




CHAPTER IV 

ABOUT THINGS TO BE DONE ONLY BY THE MAN  AND THE ACQUISITION OF THE GIRL
THEREBY  ALSO WHAT IS TO BE DONE BY A GIRL TO GAIN OVER A MAN  AND
SUBJECT HIM TO HER 


Now when the girl begins to show her love by outward signs and motions 
as described in the last chapter  the lover should try to gain her over
entirely by various ways and means  such as the following   

When engaged with her in any game or sport he should intentionally hold
her hand  He should practise upon her the various kinds of embraces 
such as the touching embrace  and others already described in a
preceeding chapter  Part II  Chapter 2   He should show her a pair of
human beings cut out of the leaf of a tree  and such like things  at
intervals  When engaged in water sports  he should dive at a distance
from her  and come up close to her  He should show an increased liking
for the new foliage of trees and such like things  He should describe to
her the pangs he suffers on her account  He should relate to her the
beautiful dream that he has had with reference to other women  At
parties and assemblies of his caste he should sit near her  and touch
her under some pretence or other  and having placed his foot upon her s 
he should slowly touch each of her toes  and press the ends of the
nails  if successful in this  he should get hold of her foot with his
hand and repeat the same thing  He should also press a finger of her
hand between his toes when she happens to be washing his feet  and
whenever he gives anything to her or takes anything from her  he should
show her by his manner and look how much he loves her 

He should sprinkle upon her the water brought for rinsing his mouth  and
when alone with her in a lonely place  or in darkness  he should make
love to her  and tell her the true state of his mind without distressing
her in any way 

Whenever he sits with her on the same seat or bed he should say to her 
 I have something to tell you in private   and then  when she comes to
hear it in a quiet place  he should express his love to her more by
manner and signs than by words  When he comes to know the state of her
feelings towards him he should pretend to be ill  and should make her
come to his house to speak to him  There he should intentionally hold
her hand and place it on his eyes and forehead  and under the pretence
of preparing some medicine for him he should ask her to do work for his
sake in the following words   This work must be done by you  and by
nobody else   When she wants to go away he should let her go  with an
earnest request to come and see him again  This device of illness should
be continued for three days and three nights  After this  when she
begins coming to see him frequently  he should carry on long
conversations with her  for  says Ghotakamukha   though a man loves a
girl ever so much  he never succeeds in winning her without a great deal
of talking   At last  when the man finds the girl completely gained
over  he may then begin to enjoy her  As for the saying that women grow
less timid than usual during the evening  and in darkness  and are
desirous of congress at those times  and do not oppose men then and
should only be enjoyed at these hours  it is a matter of talk only 

When it is impossible for the man to carry on his endeavours alone  he
should  by means of the daughter of her nurse  or of a female friend in
whom she confides  cause the girl to be brought to him without making
known to her his design  and he should then proceed with her in the
manner above described  Or he should in the beginning send his own
female servant to live with the girl as her friend  and should then gain
her over by her means 

At last  when he knows the state of her feelings by her outward manner
and conduct towards him at religious ceremonies  marriage ceremonies 
fairs  festivals  theatres  public assemblies  and such like occasions 
he should begin to enjoy her when she is alone  for Vatsyayana lays it
down  that women  when resorted to at proper times and in proper
places  do not turn away from their lovers 

When a girl  possessed of good qualities and well bred  though born in a
humble family  or destitute of wealth  and not therefore desired by her
equals  or an orphan girl  or one deprived of her parents  but observing
the rules of her family and caste  should wish to bring about her own
marriage when she comes of age  such a girl should endeavour to gain
over a strong and good looking young man  or a person whom she thinks
would marry her on account of the weakness of his mind  and even without
the consent of his parents  She should do this by such means as would
endear her to the said person  as well as by frequently seeing and
meeting him  Her mother also should constantly cause them to meet by
means of her female friends  and the daughter of her nurse  The girl
herself should try to get alone with her beloved in some quiet place 
and at odd times should give him flowers  betel nut  betel leaves and
perfumes  She should also show her skill in the practice of the arts  in
shampooing  in scratching and in pressing with the nails  She should
also talk to him on the subjects he likes best  and discuss with him the
ways and means of gaining over and winning the affections of a girl 

But old authors say that although the girl loves the man ever so much 
she should not offer herself  or make the first overtures  for a girl
who does this loses her dignity  and is liable to be scorned and
rejected  But when the man shows his wish to enjoy her  she should be
favourable to him and should show no change in her demeanour when he
embraces her  and should receive all the manifestations of his love as
if she were ignorant of the state of his mind  But when he tries to kiss
her she should oppose him  when he begs to be allowed to have sexual
intercourse with her she should let him touch her private parts only and
with considerable difficulty  and though importuned by him  she should
not yield herself up to him as if of her own accord  but should resists
his attempts to have her  It is only  moreover  when she is certain that
she is truly loved  and that her lover is indeed devoted to her  and
will not change his mind  that she should then give herself up to him 
and persuade him to marry her quickly  After losing her virginity she
should tell her confidential friends about it 

Here ends the efforts of a girl to gain over a man 

There are also some verses on the subject as follows  A girl who is much
sought after should marry the man that she likes  and whom she thinks
would be obedient to her  and capable of giving her pleasure  But when
from the desire of wealth a girl is married by her parents to a rich man
without taking into consideration the character or looks of the
bridegroom  or when given to a man who has several wives  she never
becomes attached to the man  even though he be endowed with good
qualities  obedient to her will  active  strong  and healthy  and
anxious to please her in every way  49  A husband who is obedient but
yet master of himself  though he be poor and not good looking  is better
than one who is common to many women  even though he be handsome and
attractive  The wives of rich men  where there are many wives  are not
generally attached to their husbands  and are not confidential with
them  and even though they possess all the external enjoyments of life 
still have recourse to other men  A man who is of a low mind  who has
fallen from his social position  and who is much given to travelling 
does not deserve to be married  neither does one who has many wives and
children  or one who is devoted to sport and gambling  and who comes to
his wife only when he likes  Of all the lovers of a girl he only is her
true husband who possesses the qualities that are liked by her  and such
a husband only enjoys real superiority over her  because he is the
husband of love 

FOOTNOTE 

 Footnote 49  There is a good deal of truth in the last few
observations  Woman is a monogamous animal  and loves but one  and likes
to feel herself alone in the affections of one man  and cannot bear
rivals  It may also be taken as a general rule that women either married
to  or kept by  rich men love them for their wealth  but not for
themselves  




CHAPTER V 

ON CERTAIN FORMS OF MARRIAGE 50 


When a girl cannot meet her lover frequently in private  she should send
the daughter of her nurse to him  it being understood that she has
confidence in her  and had previously gained her over to her interests 
On seeing the man  the daughter of the nurse should  in the course of
conversation  describe to him the noble birth  the good disposition  the
beauty  talent  skill  knowledge of human nature and affection of the
girl in such a way as not to let him suppose that she has been sent by
the girl  and should thus create affection for the girl in the heart of
the man  To the girl also she should speak about the excellent qualities
of the man  especially of those qualities which she knows are pleasing
to the girl  She should  moreover  speak with disparagement of the other
lovers of the girl  and talk about the avarice and indiscretion of their
parents  and the fickleness of their relations  She should also quote
samples of many girls of ancient times  such as Sakuntala and others 
who  having united themselves with lovers of their own caste and their
own choice  were ever happy afterwards in their society  And she should
also tell of other girls who married into great families  and being
troubled by rival wives  became wretched and miserable  and were finally
abandoned  She should further speak of the good fortune  the continual
happiness  the chastity  obedience  and affection of the man  and if the
girl gets amorous about him  she should endeavour to allay her shame 51 
and her fear as well as her suspicions about any disaster that might
result from the marriage  In a word  she should act the whole part of a
female messenger by telling the girl all about the man s affection for
her  the places he frequented  and the endeavours he made to meet her 
and by frequently repeating   It will be all right if the man will take
you away forcibly and unexpectedly  


 The Forms of Marriage  

When the girl is gained over  and acts openly with the man as his wife 
he should cause fire to be brought from the house of a Brahman  and
having spread the Kusha grass upon the ground  and offered an oblation
to the fire he should marry her according to the precepts of the
religious law  After this he should inform his parents of the fact 
because it is the opinion of ancient authors that a marriage solemnly
contracted in the presence of fire cannot afterwards be set aside 

After the consummation of the marriage  the relations of the man should
gradually be made acquainted with the affair  and the relations of the
girl should also be apprised of it in such a way that they may consent
to the marriage  and overlook the manner in which it was brought about 
and when this is done they should afterwards be reconciled by
affectionate presents and favourable conduct  In this manner the man
should marry the girl according to the Gandharva form of marriage 

When the girl cannot make up her mind  or will not express her readiness
to marry  the man should obtain her in any one of the following ways   

 1   On a fitting occasion  and under some excuse  he should by means of
a female friend with whom he is well acquainted  and whom he can trust 
and who also is well known to the girl s family  get the girl brought
unexpectedly to his house  and he should then bring fire from the house
of a Brahman  and proceed as before described 

 2   When the marriage of the girl with some other person draws near 
the man should disparage the future husband to the utmost in the mind of
the mother of the girl  and then having got the girl to come with her
mother s consent to a neighbouring house  he should bring fire from the
house of a Brahman  and proceed as above 

 3   The man should become a great friend of the brother of the girl 
the said brother being of the same age as himself  and addicted to
courtesans  and to intrigues with the wives of other people  and should
give him assistance in such matters  and also give him occasional
presents  He should then tell him about his great love for his sister 
as young men will sacrifice even their lives for the sake of those who
may be of the same age  habits  and dispositions as themselves  After
this the man should get the girl brought by means of her brother to some
secure place  and having brought fire from the house of a Brahman 
should proceed as before 

 4   The man should on the occasion of festivals get the daughter of the
nurse to give the girl some intoxicating substance  and then cause her
to be brought to some secure place under the pretence of some business 
and there having enjoyed her before she recovers from her intoxication 
should bring fire from the house of a Brahman  and proceed as before 

 5   The man should  with the connivance of the daughter of the nurse 
carry off the girl from her house while she is asleep  and then  having
enjoyed her before she recovers from her sleep  should bring fire from
the house of a Brahman  and proceed as before 

 6   When the girl goes to a garden  or to some village in the
neighbourhood  the man should  with his friends  fall on her guards  and
having killed them  or frightened them away  forcibly carry her off  and
proceed as before 

There are verses on the subject as follows   In all the forms of
marriage given in this chapter of this work  the one that precedes is
better than the one that follows it  on account of its being more in
accordance with the commands of religion  and therefore it is only when
it is impossible to carry the former into practice that the latter
should be resorted to  As the fruit of all good marriages is love  the
Gandharva 52  form of marriage is respected  even though it is formed
under unfavourable circumstances  because it fulfils the object sought
for  Another cause of the respect accorded to the Gandharva form of
marriage is  that it brings forth happiness  causes less trouble in its
performance than any other forms of marriage  and is above all the
result of previous love 

FOOTNOTE 

 Footnote 50  These forms of marriage differ from the four kinds of
marriage mentioned in Chapter I   and are only to be made use of when
the girl is gained over in the way mentioned in Chapters III  and IV  

 Footnote 51  About this  see a story on the fatal effects of love at
page 114 of  Early Ideas  a Group of Hindoo Stories   collected and
collated by Anaryan  W  H  Allen and Co   London  1881  

 Footnote 52  About the Gandharvavivaha form of marriage  see note to
page 28 of Captain R  F  Burton s  Vickram and the Vampire  or Tales of
Hindu Devilry   Longman  Green   Co   London  1870  This form of
matrimony was recognised by the ancient Hindus  and is frequent in
books  It is a kind of Scotch Wedding  ultra Caledonian  taking place by
mutual consent without any form or ceremony  The Gandharvas are heavenly
minstrels of Indra s court  who are supposed to be witnesses  

 END OF PART III  




PART IV 

ABOUT A WIFE 




CHAPTER I 

ON THE MANNER OF LIVING OF A VIRTUOUS WOMAN  AND OF HER BEHAVIOUR DURING
THE ABSENCE OF HER HUSBAND 


A virtuous woman  who has affection for her husband  should act in
conformity with his wishes as if he were a divine being  and with his
consent should take upon herself the whole care of his family  She
should keep the whole house well cleaned  and arrange flowers of various
kinds in different parts of it  and make the floor smooth and polished
so as to give the whole a neat and becoming appearance  She should
surround the house with a garden  and place ready in it all the
materials required for the morning  noon and even sacrifices  Moreover
she should herself revere the sanctuary of the Household Gods  for says
Gonardiya   nothing so much attracts the heart of a householder to his
wife as a careful observance of the things mentioned above  

Towards the parents  relations  friends  sisters  and servants of her
husband she should behave as they deserve  In the garden she should
plant beds of green vegetables  bunches of the sugar cane  and clumps of
the fig tree  the mustard plant  the parsley plant  the fennel plant 
and the xanthochymus pictorius  Clusters of various flowers  such as the
trapa bispinosa  the jasmine  the gasminum grandiflorum  the yellow
amaranth  the wild jasmine  the tabernamontana coronaria  the
nadyaworta  the china rose and others  should likewise be planted 
together with the fragrant grass andropogon schaenanthus  and the
fragrant root of the plant andropogon miricatus  She should also have
seats and arbours made in the garden  in the middle of which a well 
tank  or pool should be dug 

The wife should always avoid the company of female beggars  female
buddish mendicants  unchaste and roguish women  female fortune tellers
and witches  As regards meals she should always consider what her
husband likes and dislikes  and what things are good for him  and what
are injurious to him  When she hears the sounds of his footsteps coming
home she should at once get up  and be ready to do whatever he may
command her  and either order her female servant to wash his feet  or
wash them herself  When going anywhere with her husband  she should put
on her ornaments  and without his consent she should not either give or
accept invitations  or attend marriages and sacrifices  or sit in the
company of female friends  or visit the temples of the Gods  And if she
wants to engage in any kind of games or sports  she should not do it
against his will  In the same way she should always sit down after him 
and get up before him  and should never awaken him when he is asleep 
The kitchen should be situated in a quiet and retired place  so as not
to be accessible to strangers  and should always look clean 

In the event of any misconduct on the part of her husband  she should
not blame him excessively though she be a little displeased  She should
not use abusive language towards him  but rebuke him with conciliatory
words  whether he be in the company of friends or alone  Moreover  she
should not be a scold  for says Gonardiya   there is no cause of dislike
on the part of a husband so great as this characteristic in a wife  
Lastly she should avoid bad expressions  sulky looks  speaking aside 
standing in the doorway  and looking at passers by  conversing in the
pleasure groves  and remaining in a lonely place for a long time  and
finally she should always keep her body  her teeth  her hair  and
everything belonging to her tidy  sweet  and clean 

When the wife wants to approach her husband in private her dress should
consist of many ornaments  various kinds of flowers  and a cloth
decorated with different colours  and some sweet smelling ointments or
unguents  But her every day dress should be composed of a thin 
close textured cloth  a few ornaments and flowers  and a little scent 
not too much  She should also observe the fasts and vows of her husband 
and when he tries to prevent her doing this  she should persuade him to
let her do it 

At appropriate times of the year  and when they happen to be cheap  she
should buy earth  bamboos  firewood  skins  and iron pots  as also salt
and oil  Fragrant substances  vessels made of the fruit of the plant
wrightea antidysenterica  or oval leaved wrightea  medicines  and other
things which are always wanted  should be obtained when required and
kept in a secret place of the house  The seeds of the radish  the
potato  the common beet  the Indian wormwood  the mangoe  the cucumber 
the egg plant  the kushmanda  the pumpkin gourd  the surana  the
bignonia indica  the sandal wood  the premna spinosa  the garlic plant 
the onion  and other vegetables  should be bought and sown at the proper
seasons 

The wife  moreover  should not tell to strangers the amount of her
wealth  nor the secrets which her husband has confided to her  She
should surpass all the women of her own rank in life in her cleverness 
her appearance  her knowledge of cookery  her pride  and her manner of
serving her husband  The expenditure of the year should be regulated by
the profits  The milk that remains after the meals should be turned into
ghee or clarified butter  Oil and sugar should be prepared at home 
spinning and weaving should also be done there  and a store of ropes and
cords  and barks of trees for twisting into ropes should be kept  She
should also attend to the pounding and cleaning of rice  using its small
grain and chaff in some way or other  She should pay the salaries of the
servants  look after the tilling of the fields  and keeping of the
flocks and herds  superintend the making of vehicles  and take care of
the rams  cocks  quails  parrots  starlings  cuckoos  peacocks  monkeys 
and deer  and finally adjust the income and expenditure of the day  The
worn out clothes should be given to those servants who have done good
work  in order to show them that their services have been appreciated 
or they may be applied to some other use  The vessels in which wine is
prepared  as well as those in which it is kept  should be carefully
looked after  and put away at the proper time  All sales and purchases
should also be well attended to  The friends of her husband she should
welcome by presenting them with flowers  ointment  incense  betel
leaves  and betel nut  Her father in law and mother in law she should
treat as they deserve  always remaining dependant on their will  never
contradicting them  speaking to them in few and not harsh words  not
laughing loudly in their presence  and acting with their friends and
enemies as with her own  In addition to the above she should not be
vain  or too much taken up with her enjoyments  She should be liberal
towards her servants  and reward them on holidays and festivals  and not
give away anything without first making it known to her husband 

Thus ends the manner of living of a virtuous woman 

During the absence of her husband on a journey the virtuous woman should
wear only her auspicious ornaments  and observe the fasts in honour of
the Gods  While anxious to hear the news of her husband  she should
still look after her household affairs  She should sleep near the elder
women of the house  and make herself agreeable to them  She should look
after and keep in repair the things that are liked by her husband  and
continue the works that have been begun by him  To the abode of her
relations she should not go except on occasions of joy and sorrow  and
then she should go in her usual travelling dress  accompanied by her
husband s servants  and not remain there for a long time  The fasts and
feasts should be observed with the consent of the elders of the house 
The resources should be increased by making purchases and sales
according to the practice of the merchants  and by means of honest
servants  superintended by herself  The income should be increased  and
the expenditure diminished as much as possible  And when her husband
returns from his journey  she should receive him at first in her
ordinary clothes  so that he may know in what way she has lived during
his absence  and should bring to him some presents  as also materials
for the worship of the Deity 

Thus ends the part relating to the behaviour of a wife during the
absence of her husband on a journey 

There are also some verses on the subject as follows 

 The wife  whether she be a woman of noble family  or a virgin widow 53 
re married  or a concubine  should lead a chaste life  devoted to her
husband  and doing every thing for his welfare  Women acting thus 
acquire Dharma  Artha  and Kama  obtain a high position  and generally
keep their husbands devoted to them  

FOOTNOTE 

 Footnote 53  This probably refers to a girl married in her infancy  or
when very young  and whose husband had died before she arrived at the
age of puberty  Infant marriages are still the common custom of the
Hindoos  




CHAPTER II 

ON THE CONDUCT OF THE ELDER WIFE TOWARDS THE OTHER WIVES OF HER HUSBAND 
AND ON THAT OF A YOUNGER WIFE TOWARDS THE ELDER ONES  ALSO ON THE
CONDUCT OF A VIRGIN WIDOW RE MARRIED  OF A WIFE DISLIKED BY HER HUSBAND 
OF THE WOMEN IN THE KING S HAREM  AND LASTLY ON THE CONDUCT OF A HUSBAND
TOWARDS MANY WIVES 


The causes of re marrying during the lifetime of the wife are as
follows 

 1   The folly or ill temper of the wife 

 2   Her husband s dislike to her 

 3   The want of offspring 

 4   The continual birth of daughters 

 5   The incontinence of the husband 

From the very beginning the wife should endeavour to attract the heart
of her husband  by showing to him continually her devotion  her good
temper  and her wisdom  If however she bears him no children  she should
herself tell her husband to marry another woman  And when the second
wife is married  and brought to the house  the first wife should give
her a position superior to her own  and look upon her as a sister  In
the morning the elder wife should forcibly make the younger one decorate
herself in the presence of their husband  and should not mind all the
husband s favour being given to her  If the younger wife does anything
to displease her husband the elder one should not neglect her  but
should always be ready to give her most careful advice  and should teach
her to do various things in the presence of her husband  Her children
she should treat as her own  her attendants she should look upon with
more regard  even than on her own servants  her friends she should
cherish with love and kindness  and her relations with great honour 

When there are many other wives besides herself  the elder wife should
associate with the one who is immediately next to her in rank and age 
and should instigate the wife who has recently enjoyed her husband s
favour to quarrel with the present favourite  After this she should
sympathize with the former  and having collected all the other wives
together  should get them to denounce the favourite as a scheming and
wicked woman  without however committing herself in any way  If the
favourite wife happens to quarrel with the husband  then the elder wife
should take her part and give her false encouragement  and thus cause
the quarrel to be increased  If there be only a little quarrel between
the two  the elder wife should do all she can to work it up into a large
quarrel  But if after all this she finds the husband still continues to
love his favourite wife she should then change her tactics  and
endeavour to bring about a conciliation between them  so as to avoid her
husband s displeasure 

Thus ends the conduct of the elder wife 

The younger wife should regard the elder wife of her husband as her
mother  and should not give anything away  even to her own relations 
without her knowledge  She should tell her everything about herself  and
not approach her husband without her permission  Whatever is told to her
by the elder wife she should not reveal to others  and she should take
care of the children of the senior even more than of her own  When alone
with her husband she should serve him well  but should not tell him of
the pain she suffers from the existence of a rival wife  She may also
obtain secretly from her husband some marks of his particular regard for
her  and may tell him that she lives only for him  and for the regard
that he has for her  She should never reveal her love for her husband 
nor her husband s love for her to any person  either in pride or in
anger  for a wife that reveals the secrets of her husband is despised by
him  As for seeking to obtain the regard of her husband  Gonardiya says 
that it should always be done in private  for fear of the elder wife  If
the elder wife be disliked by her husband  or be childless  she should
sympathize with her  and should ask her husband to do the same  but
should surpass her in leading the life of a chaste woman 

Thus ends the conduct of the younger wife towards the elder 

A widow in poor circumstances  or of a weak nature  and who allies
herself again to a man  is called a widow re married 

The followers of Babhravya say that a virgin widow should not marry a
person whom she may be obliged to leave on account of his bad character 
or of his being destitute of the excellent qualities of a man  she thus
being obliged to have recourse to another person  Gonardya is of opinion
that as the cause of a widow s marrying again is her desire for
happiness  and as happiness is secured by the possession of excellent
qualities in her husband  joined to love of enjoyment  it is better
therefore to secure a person endowed with such qualities in the first
instance  Vatsyayana however thinks that a widow may marry any person
that she likes  and that she thinks will suit her 

At the time of her marriage the widow should obtain from her husband the
money to pay the cost of drinking parties  and picnics with her
relations  and of giving them and her friends kindly gifts and presents 
or she may do these things at her own cost if she likes  In the same way
she may wear either her husband s ornaments or her own  As to the
presents of affection mutually exchanged between the husband and herself
there is no fixed rule about them  If she leaves her husband after
marriage of her own accord  she should restore to him whatever he may
have given her  with the exception of the mutual presents  If however
she is driven out of the house by her husband she should not return
anything to him 

After her marriage she should live in the house of her husband like one
of the chief members of the family  but should treat the other ladies of
the family with kindness  the servants with generosity  and all the
friends of the house with familiarity and good temper  She should show
that she is better acquainted with the sixty four arts than the other
ladies of the house  and in any quarrels with her husband she should not
rebuke him severely  but in private do everything that he wishes  and
make use of the sixty four ways of enjoyment  She should be obliging to
the other wives of her husband  and to their children she should give
presents  behave as their mistress  and make ornaments and play things
for their use  In the friends and servants of her husband she should
confide more than in his other wives  and finally she should have a
liking for drinking parties  going to picnics  attending fairs and
festivals  and for carrying out all kinds of games and amusements 

Thus ends the conduct of a virgin widow re married 

A woman who is disliked by her husband  and annoyed and distressed by
his other wives  should associate with the wife who is liked most by her
husband  and who serves him more than the others  and should teach her
all the arts with which she is acquainted  She should act as the nurse
of her husband s children  and having gained over his friends to her
side  should through them make him acquainted of her devotion to him  In
religious ceremonies she should be a leader  as also in vows and fasts 
and should not hold too good an opinion of herself  When her husband is
lying on his bed she should only go near him when it is agreeable to
him  and should never rebuke him  or show obstinacy in any way  If her
husband happens to quarrel with any of his other wives  she should
reconcile them to each other  and if he desires to see any woman
secretly  she should manage to bring about the meeting between them  She
should moreover make herself acquainted with the weak points of her
husband s character  but always keep them secret  and on the whole
behave herself in such an way as may lead him to look upon her as a good
and devoted wife 

Here ends the conduct of a wife disliked by her husband 

The above sections will show how all the women of the King s seraglio
are to behave  and therefore we shall now speak separately only about
the king 

The female attendants in the harem  called severally Kanchukiyas  54 
Mahallarikas  55  and Mahallikas  56   should bring flowers  ointments
and clothes from the King s wives to the King  and he having received
these things should give them as presents to the servants  along with
the things worn by him the previous day  In the afternoon the King 
having dressed and put on his ornaments  should interview the women of
the harem  who should also be dressed and decorated with jewels  Then
having given to each of them such a place and such respect as may suit
the occasion and as they may deserve  he should carry on with them a
cheerful conversation  After that he should see such of his wives as may
be virgin widows re married  and after them the concubines and dancing
girls  All of these should be visited in their own private rooms 

When the King rises from his noonday sleep  the woman whose duty it is
to inform the King regarding the wife who is to spend the night with him
should come to him accompanied by the female attendants of that wife
whose turn may have arrived in the regular course  and of her who may
have been accidentally passed over as her turn arrived  and of her who
may have been unwell at the time of her turn  These attendants should
place before the King the ointments and unguents sent by each of these
wives  marked with the seal of her ring  and their names and their
reasons for sending the ointments should be told to the King  After this
the King accepts the ointment of one of them  who then is informed that
her ointment has been accepted  and that her day has been settled  57 

At festivals  singing parties and exhibitions  all the wives of the King
should be treated with respect and served with drinks 

But the women of the harem should not be allowed to go out alone 
neither should any women outside the harem be allowed to enter it except
those whose character is well known  And lastly the work which the
King s wives have to do should not be too fatiguing 

Thus ends the conduct of the King towards the women of the harem  and of
their own conduct 

A man marrying many wives should act fairly towards them all  He should
neither disregard nor pass over their faults  and should not reveal to
one wife the love  passion  bodily blemishes  and confidential
reproaches of the other  No opportunity should be given to any one of
them of speaking to him about their rivals  and if one of them should
begin to speak ill of another  he should chide her and tell her that she
has exactly the same blemishes in her character  One of them he should
please by secret confidence  another by secret respect  and another by
secret flattery  and he should please them all by going to gardens  by
amusements  by presents  by honouring their relations  by telling them
secrets  and lastly by loving unions  A young woman who is of a good
temper  and who conducts herself according to the precepts of the Holy
Writ  wins her husband s attachment  and obtains a superiority over her
rivals 

Thus ends the conduct of a husband towards many wives 

FOOTNOTES 

 Footnote 54  A name given to the maid servants of the zenana of the
Kings in ancient times  on account of their always keeping their breasts
covered with a cloth called Kanchuki  It was customary in the olden time
for the maid servants to cover their breasts with a cloth  while the
Queens kept their breasts uncovered  This custom is distinctly to be
seen in the Ajunta cave paintings  

 Footnote 55  The meaning of this word is a superior woman  so it would
seem that a Mahallarika must be a person in authority over the maid
servants of the house  

 Footnote 56  This was also appertaining to the rank of women employed
in the harem  In latter times this place was given to eunuchs  

 Footnote 57  As Kings generally had many wives  it was usual for them
to enjoy their wives by turns  But as it happened sometimes that some of
them lost their turns owing to the King s absence  or to their being
unwell  then in such cases the women whose turns had been passed over 
and those whose turns had come  used to have a sort of lottery  and the
ointment of all the claimants were sent to the King  who accepted the
ointment of one of them  and thus settled the question  

 END OF PART IV  




PART V 

ABOUT THE WIVES OF OTHER MEN 




CHAPTER I 

OF THE CHARACTERISTICS OF MEN AND WOMEN   THE REASONS WHY WOMEN REJECT
THE ADDRESSES OF MEN   ABOUT MEN WHO HAVE SUCCESS WITH WOMEN  AND ABOUT
WOMEN WHO ARE EASILY GAINED OVER 


The wives of other people may be resorted to on the occasions already
described in Part I   Chapter 5  of this work  but the possibility of
their acquisition  their fitness for cohabitation  the danger to oneself
in uniting with them  and the future effect of these unions  should
first of all be examined  A man may resort to the wife of another  for
the purpose of saving his own life  when he perceives that his love for
her proceeds from one degree of intensity to another  These degrees are
ten in number  and are distinguished by the following marks 

1  Love of the eye 

2  Attachment of the mind 

3  Constant reflection 

4  Destruction of sleep 

5  Emaciation of the body 

6  Turning away from objects of enjoyment 

7  Removal of shame 

8  Madness 

9  Fainting 

10  Death 

Ancient authors say that a man should know the disposition 
truthfulness  purity  and will of a young woman  as also the intensity 
or weakness of her passions  from the form of her body  and from her
characteristic marks and signs  But Vatsyayana is of opinion that the
forms of bodies  and the characteristic marks or signs are but erring
tests of character  and that women should be judged by their conduct  by
the outward expression of their thoughts  and by the movements of their
bodies 

Now as a general rule Gonikaputra says that a woman falls in love with
every handsome man she sees  and so does every man at the sight of a
beautiful woman  but frequently they do not take any further steps 
owing to various considerations  In love the following circumstances are
peculiar to the woman  She loves without regard to right or wrong  58 
and does not try to gain over a man simply for the attainment of some
particular purpose  Moreover  when a man first makes up to her she
naturally shrinks from him  even though she may be willing to unite
herself with him  But when the attempts to gain her are repeated and
renewed  she at last consents  But with a man  even though he may have
begun to love  he conquers his feelings from a regard for morality and
wisdom  and although his thoughts are often on the woman  he does not
yield  even though an attempt be made to gain him over  He sometimes
makes an attempt or effort to win the object of his affections  and
having failed  he leaves her alone for the future  In the same way  when
a woman is once gained  he often becomes indifferent about her  As for
the saying that a man does not care for what is easily gained  and only
desires a thing which cannot be obtained without difficulty  it is only
a matter of talk 

The causes of a woman rejecting the addresses of a man are as follows 

1  Affection for her husband 

2  Desire of lawful progeny 

3  Want of opportunity 

4  Anger at being addressed by the man too familiarly 

5  Difference in rank of life 

6  Want of certainty on account of the man being devoted to travelling 

7  Thinking that the man may be attached to some other person 

8  Fear of the man s not keeping his intentions secret 

9  Thinking that the man is too devoted to his friends  and has too
great a regard for them 

10  The apprehension that he is not in earnest 

11  Bashfulness on account of his being an illustrious man 

12  Fear on account of his being powerful  or possessed of too impetuous
passion  in the case of the deer woman 

13  Bashfulness on account of his being too clever 

14  The thought of having once lived with him on friendly terms only 

15  Contempt of his want of knowledge of the world 

16  Distrust of his low character 

17  Disgust at his want of perception of her love for him 

18  In the case of an elephant woman  the thought that he is a hare man 
or a man of weak passion 

19  Compassion lest any thing should befall him on account of his
passion 

20  Despair at her own imperfections 

21  Fear of discovery 

22  Disillusion at seeing his grey hair or shabby appearance 

23  Fear that he may be employed by her husband to test her chastity 

24  The thought that he has too much regard for morality 

Whichever of the above causes a man may detect  he should endeavour to
remove it from the very beginning  Thus  the bashfulness that may arise
from his greatness or his ability  he should remove by showing his great
love and affection for her  The difficulty of the want of opportunity 
or if his inaccessibility  he should remove by showing her some easy way
of access  The excessive respect entertained by the woman for him should
be removed by making himself very familiar  The difficulties that arise
from his being thought a low character he should remove by showing his
valour and his wisdom  those that come from neglect by extra attention 
and those that arise from fear by giving her proper encouragement 

The following are the men who generally obtain success with women 

1  Men well versed in the science of love 

2  Men skilled in telling stories 

3  Men acquainted with women from their childhood 

4  Men who have secured their confidence 

5  Men who send presents to them 

6  Men who talk well 

7  Men who do things that they like 

8  Men who have not loved other women previously 

9  Men who act as messengers 

10  Men who knew their weak points 

11  Men who are desired by good women 

12  Men who are united with their female friends 

13  Men who are good looking 

14  Men who have been brought up with them 

15  Men who are their neighbours 

16  Men who are devoted to sexual pleasures  even though these be their
own servants 

17  The lovers of the daughters of their nurse 

18  Men who have been lately married 

19  Men who like picnics and pleasure parties 

20  Men who are liberal 

21  Men who are celebrated for being very strong  Bull men  

22  Enterprising and brave men 

23  Men who surpass their husbands in learning and good looks  in good
quality  and in liberality 

24  Men whose dress and manner of living are magnificent 

The following are the women who are easily gained over 

1  Women who stand at the doors of their houses 

2  Women who are always looking out on the street 

3  Women who sit conversing in their neighbour s house 

4  A woman who is always staring at you 

5  A female messenger 

6  A woman who looks sideways at you 

7  A woman whose husband has taken another wife without any just cause 

8  A woman who hates her husband or who is hated by him 

9  A woman who has nobody to look after her  or keep her in check 

10  A woman who has not had any children 

11  A woman whose family or caste is not well known 

12  A woman whose children are dead 

13  A woman who is very fond of society 

14  A woman who is apparently very affectionate with her husband 

15  The wife of an actor 

16  A widow 

17  A poor woman 

18  A woman fond of enjoyments 

19  The wife of a man with many younger brothers 

20  A vain woman 

21  A woman whose husband is inferior to her in rank or abilities 

22  A woman who is proud of her skill in the arts 

23  A woman disturbed in mind by the folly of her husband 

24  A woman who has been married in her infancy to a rich man  and not
liking him when she grows up  desires a man possessing a disposition 
talents  and wisdom suitable to her own tastes 

25  A woman who is slighted by her husband without any cause 

26  A woman who is not respected by other women of the same rank or
beauty as herself 

27  A woman whose husband is devoted to travelling 

28  The wife of a jeweller 

29  A jealous woman 

30  A covetous woman 

31  An immoral woman 

32  A barren woman 

33  A lazy woman 

34  A cowardly woman 

35  A humpbacked woman 

36  A dwarfish woman 

37  A deformed woman 

38  A vulgar woman 

39  An ill smelling woman 

40  A sick woman 

41  An old woman 

There was also two verses on the subject as follows 

 Desire  which springs from nature  and which is increased by art  and
from which all danger is taken away by wisdom  becomes firm and secure 
A clever man  depending on his own ability  and observing carefully the
ideas and thoughts of women  and removing the causes of their turning
away from men  is generally successful with them  

FOOTNOTE 

 Footnote 58  On peut tout attendre et tout supposer d une femme
amoureuse   Balzac  




CHAPTER II 

ABOUT MAKING ACQUAINTANCE WITH THE WOMAN  AND OF THE EFFORTS TO GAIN HER
OVER 


Ancient authors are of opinion that girls are not so easily seduced by
employing female messengers as by the efforts of the man himself  but
that the wives of others are more easily got at by the aid of female
messengers than by the personal efforts of a man  But Vatsyayana lays it
down that whenever it is possible a man should always act himself in
these matters  and it is only when such is impracticable  or impossible 
that female messengers should be employed  As for the saying that women
who act and talk boldly and freely are to be won by the personal efforts
of the man  and that women who do not possess those qualities are to be
got at by female messengers  it is only a matter of talk 

Now when a man acts himself in the matter he should first of all make
the acquaintance of the woman he loves in the following manner 

1st  He should arrange to be seen by the woman either on a natural or
special opportunity  A natural opportunity is when one of them goes to
the house of the other  and a special opportunity is when they meet
either at the house of a friend  or a caste fellow  or a minister  or a
physician  as also on the occasion of marriage ceremonies  sacrifices 
festivals  funerals  and garden parties 

2nd  When they do meet  the man should be careful to look at her in such
a way as to cause the state of his mind to be made known to her  he
should pull about his moustache  make a sound with his nails  cause his
own ornaments to tinkle  bite his lower lip  and make various other
signs of that description  When she is looking at him he should speak
to his friends about her and other women  and should show to her his
liberality and his appreciation of enjoyments  When sitting by the side
of a female friend he should yawn and twist his body  contract his
eyebrows  speak very slowly as if he were weary  and listen to her
indifferently  A conversation having two meanings should also be carried
on with a child or some other person  apparently having regard to a
third person  but really having reference to the woman he loves  and in
this way his love should be made manifest under the pretext of referring
to others rather than to herself  He should make marks that have
reference to her  on the earth with his nails  or with a stick  and
should embrace and kiss a child in her presence  and give it the mixture
of betel nut and betel leaves with his tongue  and press its chin with
his fingers in a caressing way  All these things should be done at the
proper time and in proper places 

3rd  The man should fondle a child that may be sitting on her lap  and
give it something to play with  and also take the same back again 
Conversation with respect to the child may also be held with her  and in
this manner he should gradually become well acquainted with her  and he
should also make himself agreeable to her relations  Afterwards  this
acquaintance should be made a pretext for visiting her house frequently 
and on such occasions he should converse on the subject of love in her
absence  but within her hearing  As his intimacy with her increases he
should place in her charge some kind of deposit or trust  and take away
from it a small portion at a time  or he may give her some fragrant
substances  or betel nuts to be kept for him by her  After this he
should endeavour to make her well acquainted with his own wife  and get
them to carry on confidential conversations  and to sit together in
lonely places  In order to see her frequently he should arrange that the
same goldsmith  the same jeweller  the same basket maker  the same dyer 
and the same washerman should be employed by the two families  And he
should also pay her long visits openly under the pretence of being
engaged with her on business  and one business should lead to another 
so as to keep up the intercourse between them  Whenever she wants
anything  or is in need of money  or wishes to acquire skill in one of
the arts  he should cause her to understand that he is willing and able
to do anything that she wants  to give her money  or teach her one of
the arts  all these things being quite within his ability and power  In
the same way he should hold discussions with her in company with other
people  and they should talk of the doings and sayings of other persons 
and examine different things  like jewellery  precious stones  etc  On
such occasions he should show her certain things with the values of
which she may be unacquainted  and if she begins to dispute with him
about the things or their value  he should not contradict her  but point
out that he agrees with her in every way 

Thus ends the ways of making the acquaintance of the woman desired 

Now after a girl has become acquainted with the man as above described 
and has manifested her love to him by the various outward signs  and by
the motions of her body  the man should make every effort to gain her
over  But as girls are not acquainted with sexual union  they should be
treated with the greatest delicacy  and the man should proceed with
considerable caution  though in the case of other women  accustomed to
sexual intercourse  this is not necessary  When the intentions of the
girl are known  and her bashfulness put aside  the man should begin to
make use of her money  and an interchange of clothes  rings  and flowers
should be made  In this the man should take particular care that the
things given by him are handsome and valuable  He should moreover
receive from her a mixture of betel nut and betel leaves  and when he is
going to a party he should ask for the flower in her hair  or for the
flower in her hand  If he himself gives her a flower it should be a
sweet smelling one  and marked with marks made by his nails or teeth 
With increasing assiduity he should dispel her fears  and by degrees get
her to go with him to some lonely place  and there he should embrace and
kiss her  And finally at the time of giving her some betel nut  or of
receiving the same from her  or at the time of making an exchange of
flowers  he should touch and press her private parts  thus bringing his
efforts to a satisfactory conclusion 

When a man is endeavouring to seduce one woman  he should not attempt to
seduce any other at the same time  But after he had succeeded with the
first  and enjoyed her for a considerable time  he can keep her
affections by giving her presents that she likes  and then commence
making up to another woman  When a man sees the husband of a woman going
to some place near his house  he should not enjoy the woman then  even
though she may be easily gained over at that time  A wise man having a
regard for his reputation should not think of seducing a woman who is
apprehensive  timid  not to be trusted  well guarded  or possessed of a
father in law  or mother in law 




CHAPTER III 

EXAMINATION OF THE STATE OF A WOMAN S MIND 


When a man is trying to gain over a woman he should examine the state of
her mind  and acts as follows 

If she listens to him  but does not manifest to him in any way her own
intentions  he should then try to gain her over by means of a
go between 

If she meets him once  and again comes to meet him better dressed than
before  or comes to him in some lonely place  he should be certain that
she is capable of being enjoyed by the use of a little force  A woman
who lets a man make up to her  but does not give herself up  even after
a long time  should be considered as a trifler in love  but owing to the
fickleness of the human mind  even such a woman can be conquered by
always keeping up a close acquaintance with her 

When a woman avoids the attentions of a man  and on account of respect
for him  and pride in herself  will not meet him or approach him  she
can be gained over with difficulty  either by endeavouring to keep on
familiar terms with her  or else by an exceedingly clever go between 

When a man makes up to a woman  and she reproaches him with harsh words 
she should be abandoned at once 

When a woman reproaches a man  but at the same time acts affectionately
towards him  she should be made love to in every way 

A woman who meets a man in lonely places  and puts up with the touch of
his foot  but pretends  on account of the indecision of her mind  not to
be aware of it  should be conquered by patience  and by continued
efforts as follows 

If she happens to go to sleep in his vicinity he should put his left arm
round her  and see when she awakes whether she repulses him in reality 
or only repulses him in such a way as if she were desirous of the same
thing being done to her again  And what is done by the arm can also be
done by the foot  If the man succeeds in this point he should embrace
her more closely  and if she will not stand the embrace and gets up  but
behaves with him as usual the next day  he should consider then that she
is not unwilling to be enjoyed by him  If however she does not appear
again  the man should try to get over her by means of a go between  and
if  after having disappeared for some time she again appears  and
behaves with him as usual  the man should then consider that she would
not object to be united with him 

When a woman gives a man an opportunity  and makes her own love manifest
to him  he should proceed to enjoy her  And the signs of a woman
manifesting her love are these 

1  She calls out to a man without being addressed by him in the first
instance 

2  She shows herself to him in secret places 

3  She speaks to him tremblingly and inarticulately 

4  She has the fingers of her hand  and the toes of her feet moistened
with perspiration  and her face blooming with delight 

5  She occupies herself with shampooing his body and pressing his head 

6  When shampooing him she works with one hand only  and with the other
she touches and embraces parts of his body 

7  She remains with both hands placed on his body motionless as if she
had been surprised by something  or was overcome by fatigue 

8  She sometimes bends down her face upon his thighs  and when asked to
shampoo them does not manifest any unwillingness to do so 

9  She places one of her hands quite motionless on his body  and even
though the man should press it between two members of his body  she does
not remove it for a long time 

10  Lastly  when she has resisted all the efforts of the man to gain her
over  she returns to him next day to shampoo his body as before 

When a woman neither gives encouragement to a man  nor avoids him  but
hides herself and remains in some lonely place  she must be got at by
means of the female servant who may be near her  If when called by the
man she acts in the same way  then she should be gained over by means of
a skilful go between  But if she will have nothing to say to the man  he
should consider well about her before he begins any further attempts to
gain her over 

Thus ends the examination of the state of a woman s mind 

A man should first get himself introduced to a woman  and then carry on
a conversation with her  He should give her hints of his love for her 
and if he finds from her replies that she receives these hints
favourably  he should then set to work to gain her over without any
fear  A woman who shows her love by outward signs to the man at his
first interview should be gained over very easily  In the same way a
lascivious woman  who when addressed in loving words replies openly in
words expressive of her love  should be considered to have been gained
over at that very moment  With regard to all women  whether they be
wise  simple  or confiding  this rule is laid down that those who make
an open manifestation of their love are easily gained over 




CHAPTER IV 

ABOUT THE BUSINESS OF A GO BETWEEN 


If a woman has manifested her love or desire  either by signs or by
motions of her body  and is afterwards rarely or never seen any where 
or if a woman is met for the first time  the man should get a go between
to approach her 

Now the go between  having wheedled herself into the confidence of the
woman by acting according to her disposition  should try to make her
hate or despise her husband by holding artful conversations with her  by
telling her about medicines for getting children  by talking to her
about other people  by tales of various kinds  by stories about the
wives of other men  and by praising her beauty  wisdom  generosity  and
good nature  and then saying to her   It is indeed a pity that you  who
are so excellent a woman in every way  should be possessed of a husband
of this kind  Beautiful lady  he is not fit even to serve you   The
go between should further talk to the woman about the weakness of the
passion of her husband  his jealousy  his roguery  his ingratitude  his
aversion to enjoyments  his dullness  his meanness  and all the other
faults that he may have  and with which she may be acquainted  She
should particularly harp upon that fault or that failing by which the
wife may appear to be the most affected  If the wife be a deer woman 
and the husband a hare man  then there would be no fault in that
direction  but in the event of his being a hare man  and she a mare
woman or elephant woman  then this fault should be pointed out to her 

Gonikaputra is of opinion that when it is the first affair of the woman 
or when her love has only been very secretly shown  the man should then
secure and send to her a go between  with whom she may be already
acquainted  and in whom she confides 

But to return to our subject  The go between should tell the woman about
the obedience and love of the man  and as her confidence and affection
increase  she should then explain to her the thing to be accomplished in
the following way   Hear this  Oh beautiful lady  that this man  born of
a good family  having seen you  has gone mad on your account  The poor
young man  who is tender by nature  has never been distressed in such a
way before  and it is highly probable that he will succumb under his
present affliction  and experience the pains of death   If the woman
listens with a favourable ear  then on the following day the go between 
having observed marks of good spirits in her face  in her eyes  and in
her manner of conversation  should again converse with her on the
subject of the man  and should tell her the stories of Ahalya 59  and
Indra  of Sakoontala 60  and Dushyanti  and such others as may be fitted
for the occasion  She should also describe to her the strength of the
man  his talents  his skill in the sixty four sorts of enjoyments
mentioned by Babhravya  his good looks  and his liaison with some
praiseworthy woman  no matter whether this last ever took place or not 

In addition to this  the go between should carefully note the behaviour
of the woman  which if favourable would be as follows  She would address
her with a smiling look  would seat herself close beside her  and ask
her   Where have you been  What have you been doing  Where did you dine 
Where did you sleep  Where have you been sitting   Moreover the woman
would meet the go between in lonely places and tell her stories there 
would yawn contemplatively  draw long sighs  give her presents  remember
her on occasions of festivals  dismiss her with a wish to see her again 
and say to her jestingly   Oh  well speaking woman  why do you speak
these bad words to me   would discourse on the sin of her union with the
man  would not tell her about any previous visits or conversations that
she may have had with him  but wish to be asked about these  and lastly
would laugh at the man s desire  but would not reproach him in any way 

Thus ends the behaviour of the woman with the go between 

When the woman manifests her love in the manner above described  the
go between should increase it by bringing to her love tokens from the
man  But if the woman be not acquainted with the man personally  the
go between should win her over by extolling and praising his good
qualities  and by telling stories about his love for her  Here Auddalaka
says that when a man or woman are not personally acquainted with each
other  and have not shown each other any signs of affection  the
employment of a go between is useless 

The followers of Babhravya on the other hand affirm that even though
they be personally unacquainted  but have shown each other signs of
affection there is an occasion for the employment of a go between 
Gonikaputra asserts that a go between should be employed  provided they
are acquainted with each other  even though no signs of affection may
have passed between them  Vatsyayana however lays it down that even
though they may not be personally acquainted with each other  and may
not have shown each other any signs of affection  still they are both
capable of placing confidence in a go between 

Now the go between should show the woman the presents  such as the betel
nut and betel leaves  the perfumes  the flowers  and the rings which the
man may have given to her for the sake of the woman  and on these
presents should be impressed the marks of the man s teeth  and nails 
and other signs  On the cloth that he may send he should draw with
saffron both his hands joined together as if in earnest entreaty 

The go between should also show to the woman ornamental figures of
various kinds cut in leaves  together with ear ornaments  and chaplets
made of flowers containing love letters expressive of the desire of the
man  61  and she should cause her to send affectionate presents to the
man in return  After they have mutually accepted each other s presents 
then a meeting should be arranged between them on the faith of the
go between 

The followers of Babhravya say that this meeting should take place at
the time of going to the temple of a Deity  or on occasions of fairs 
garden parties  theatrical performances  marriages  sacrifices 
festivals and funerals  as also at the time of going to the river to
bathe  or at times of natural calamities  62  fear of robbers or hostile
invasions of the country 

Gonikaputra is of opinion however that these meetings had better be
brought about in the abodes of female friends  mendicants  astrologers 
and ascetics  But Vatsyayana decides that that place is only well suited
for the purpose which has proper means of ingress and egress  and where
arrangements have been made to prevent any accidental occurrence  and
when a man who has once entered the house  can also leave it at the
proper time without any disagreeable encounter 

Now go betweens or female messengers are of the following different
kinds  viz  

 1   A go between who takes upon herself the whole burden of the
business 

 2   A go between who does only a limited part of the business 

 3   A go between who is the bearer of a letter only 

 4   A go between acting on her own account 

 5   The go between of an innocent young woman 

 6   A wife serving as a go between 

 7   A mute go between 

 8   A go between who acts the part of the wind 

 1   A woman who  having observed the mutual passion of a man and woman 
brings them together and arranges it by the power of her own intellect 
such an one is called a go between who takes upon herself the whole
burden of the business  This kind of go between is chiefly employed when
the man and the woman are already acquainted with each other  and have
conversed together  and in such cases she is sent not only by the man
 as is always done in all other cases  but by the woman also   The above
name is also given to a go between who  perceiving that the man and the
woman are suited to each other  tries to bring about a union between
them  even though they be not acquainted with each other 

 2   A go between who  perceiving that some part of the affair is
already done  or that the advances on the part of the man are already
made  completes the rest of the business  is called a go between who
performs only a limited part of the business 

 3   A go between  who simply carries messages between a man and a
woman  who love each other  but who cannot frequently meet  is called
the bearer of a letter or message 

This name is also given to one who is sent by either of the lovers to
acquaint either the one or the other with the time and place of their
meeting 

 4   A woman who goes herself to a man  and tells him of her having
enjoyed sexual union with him in a dream  and expresses her anger at his
wife having rebuked him for calling her by the name of her rival instead
of by her own name  and gives him something bearing the marks of her
teeth and nails  and informs him that she knew she was formerly desired
by him  and asks him privately whether she or his wife is the best
looking  such a person is called a woman who is a go between for
herself  Now such a woman should be met and interviewed by the man in
private and secretly 

The above name is also given to a woman who having made an agreement
with some other woman to act as her go between  gains over the man to
herself  by the means of making him personally acquainted with herself 
and thus causes the other woman to fail  The same applies to a man who 
acting as a go between for another  and having no previous connection
with the woman  gains her over for himself  and thus causes the failure
of the other man 

 5   A woman  who has gained the confidence of the innocent young wife
of any man  and who has learned her secrets without exercising any
pressure on her mind  and found out from her how her husband behaves to
her  if this woman then teaches her the art of securing his favour  and
decorates her so as to show her love  and instructs her how and when to
be angry  or to pretend to be so  and then  having herself made marks of
the nails and teeth on the body of the wife  gets the latter to send for
her husband to show these marks to him  and thus excite him for
enjoyment  such is called the go between of an innocent young woman  In
such cases the man should send replies to his wife through the same
woman 

 6   When a man gets his wife to gain the confidence of a woman whom he
wants to enjoy  and to call on her and talk to her about the wisdom and
ability of her husband  that wife is called a wife serving as a
go between  In this case the feelings of the woman with regard to the
man should also be made known through the wife 

 7   When any man sends a girl or a female servant to any woman under
some pretext or other  and places a letter in her bouquet of flowers  or
in her ear ornaments  or marks something about her with his teeth or
nails  that girl or female servant is called a mute go between  In this
case the man should expect an answer from the woman through the same
person 

 8   A person  who carries a message to a woman  which has a double
meaning  or which relates to some past transactions  or which is
unintelligible to other people  is called a go between who acts the part
of the wind  In this case the reply should be asked for through the same
woman 

Thus end the different kinds of go betweens 

A female astrologer  a female servant  a female beggar  or a female
artist are well acquainted with the business of a go between  and very
soon gain the confidence of other women  Any one of them can raise
enmity between any two persons if she wishes to do so  or extol the
loveliness of any woman that she wishes to praise  or describe the arts
practised by other women in sexual union  They can also speak highly of
the love of a man  of his skill in sexual enjoyment  and of the desire
of other women  more beautiful even than the woman they are addressing 
for him  and explain the restraint under which he may be at home 

Lastly a go between can  by the artfulness of her conversation unite a
woman with a man  even though he may not have been thought of by her  or
may have been considered beyond his aspirations  She can also bring back
a man to a woman  who  owing to some cause or other  has separated
himself from her 

FOOTNOTE 

 Footnote 59  The wife of the sage Gautama  she was seduced by Indra the
king of the Gods  

 Footnote 60  The heroine of one of the best  if not the best  of Hindoo
plays  and the best known in Sanscrit dramatic literature  It was first
brought to notice by Sir William Jones  and has been well and poetically
translated by Dr  Monier Williams under the title of Sakoontala  or the
lost ring  an Indian drama  translated into English prose and verse from
the Sanscrit of Kalidasa  

 Footnote 61  It is presumed that something like the following French
verses are intended 

   Quand on a jure le plus profond hommage
   Voulez vous qu infide le on change de langage
   Vous seule captive mon esprit ou mon coeur
   Que je puisse dans vos bras seuls gouter le bonheur 
   Je voudrais  mais en vain  que mon coeur en delire
   Couche ou ce papier n oserait vous dire 
   Avec soin  de ces vers lisez leur premiers mots 
   Vous verrez quel remede il faut a tous mes maux 

Or these 

   Quand on vous voit  on vous aime 
   Quand on vous aime  ou vous voit on  

 Footnote 62  It is supposed that storms  earthquakes  famines and
pestilent diseases are here alluded to  




CHAPTER V 

ABOUT THE LOVE OF PERSONS IN AUTHORITY FOR THE WIVES OF OTHER MEN 


Kings and their ministers have no access to the abodes of others  and
moreover their mode of living is constantly watched and observed and
imitated by the people at large  just as the animal world  seeing the
sun rise  get up after him  and when he sits in the evening  lie down
again in the same way  Persons in authority should not therefore do any
improper act in public  as such are impossible from their position  and
would be deserving of censure  But if they find that such an act is
necessary to be done  they should make use of the proper means as
described in the following paragraphs 

The head man of the village  the King s officer employed there  and the
man 63  whose business it is to glean corn  can gain over female
villagers simply by asking them  It is on this account that this class
of woman are called unchaste women by voluptuaries 

The union of the above mentioned men with this class of woman takes
place on the occasions of unpaid labour  of filling the granaries in
their houses  of taking things in and out of the house  of cleaning the
houses  of working in the fields  and of purchasing cotton  wool  flax 
hemp  and thread  and at the season of the purchase  sale  and exchange
of various other articles  as well as at the time of doing various other
works  In the same way the superintendents of cow pens enjoy the women
in the cow pens  and the officers  who have the superintendence of
widows  of the women who are without supporters  and of women who have
left their husbands  have sexual intercourse with these women  The
intelligent accomplish their object by wandering at night in the
village  and while villagers also unite with the wives of their sons 
being much alone with them  Lastly the superintendents of markets have a
great deal to do with the female villagers at the time of their making
purchases in the market 

During the festival of the eighth moon   i e    during the bright half
of the month of Nargashirsha  as also during the moonlight festival of
the month of Kartika  and the spring festival of Chaitra  the women of
cities and towns generally visit the women of the King s harem in the
royal palace  These visitors go to the several apartments of the women
of the harem  as they are acquainted with them  and pass the night in
conversation  and in proper sports  and amusement  and go away in the
morning  On such occasions a female attendant of the King  previously
acquainted with the woman whom the King desires   should loiter about 
and accost this woman when she sets out to go home  and induce her to
come and see the amusing things in the palace  Previous to these
festivals even  she should have caused it to be intimated to this woman
that on the occasion of this festival she would show her all the
interesting things in the royal palace  Accordingly she should show her
the bower of the coral creeper  the garden house with its floor inlaid
with precious stones  the bower of grapes  the building on the water 
the secret passages in the walls of the palace  the pictures  the
sporting animals  the machines  the birds  and the cages of the lions
and the tigers  After this  when alone with her  she should tell her
about the love of the King for her  and should describe to her the good
fortune which would attend upon her union with the King  giving her at
the time a strict promise of secrecy  If the woman does not accept the
offer  she should conciliate and please her with handsome presents
befitting the position of the King  and having accompanied her for some
distance should dismiss her with great affection 

 2   Or  having made the acquaintance of the husband of the woman whom
the King desires  the wives of the King should get the wife to pay them
a visit in the harem  and on this occasion a female attendant of the
King  having been sent thither  should act as above described 

 3   Or  one of the King s wives should get acquainted with the woman
that the King desires  by sending one of the female attendants to her 
who should  on their becoming more intimate  induce her to come and see
the royal abode  Afterwards  when she has visited the harem  and
acquired confidence  a female confidante of the King  sent thither 
should act as before described 

 4   Or  the King s wife should invite the woman  whom the King desires 
to come to the royal palace  so that she might see the practice of the
art in which the King s wife may be skilled  and after she has come to
the harem  a female attendant of the King  sent thither  should act as
before described 

 5   Or  a female beggar  in league with the King s wife  should say to
the woman desired by the King  and whose husband may have lost his
wealth  or may have some cause of fear from the King   This wife of the
King has influence over him  and she is  moreover  naturally
kind hearted  we must therefore go to her in this matter  I shall
arrange for your entrance into the harem  and she will do away with all
cause of danger and fear from the King   If the woman accepts this
offer  the female beggar should take her two or three times to the
harem  and the King s wife there should give her a promise of
protection  After this  when the woman  delighted with her reception and
promise of protection  again goes to the harem  then a female attendant
of the King  sent thither  should act as directed 

 6   What has been said above regarding the wife of one who has some
cause of fear from the King applies also to the wives of those who seek
service under the King  or who are oppressed by the King s ministers  or
who are poor  or who are not satisfied with their position  or who are
desirous of gaining the King s favour  or who wish to become famous
among the people  or who are oppressed by the members of their own
caste  or who want to injure their caste fellows  or who are spies of
the King  or who have any other object to attain 

 7   Lastly  if the woman desired by the King be living with some person
who is not her husband  then the King should cause her to be arrested 
and having made her a slave  on account of her crime  should place her
in the harem  Or the King should cause his ambassador to quarrel with
the husband of the woman desired by him  and should then imprison her as
the wife of an enemy of the King  and by this means should place her in
the harem 

Thus end the means of gaining over the wives of others secretly 

The above mentioned ways of gaining over the wives of other men are
chiefly practised in the palaces of Kings  But a King should never enter
the abode of another person  for Abhira  64  the King of the Kottas was
killed by a washerman while in the house of another  and in the same way
Jayasana the King of the Kashis was slain by the commandment of his
cavalry 

But according to the customs of some countries there are facilities for
Kings to make love to the wives of other men  Thus in the country of the
Andras 65  the newly married daughters of the people thereof enter the
King s harem with some presents on the tenth day of their marriage  and
having been enjoyed by the King are then dismissed  In the country of
the Vatsagulmas 66  the wives of the chief ministers approach the King
at night to serve him  In the country of the Vaidarbhas 67  the
beautiful wives of the inhabitants pass a month in the King s harem
under the pretence of affection for the King  In the country of the
Aparatakas 68  the people gave their beautiful wives as presents to the
ministers and the Kings  And lastly in the country of the
Saurashtras 69  the women of the city and the country enter the royal
harem for the King s pleasure either together or separately 

There are also two verses on the subject as follows 

 The above and other ways are the means employed in different countries
by Kings with regard to the wives of other persons  But a King  who has
the welfare of his people at heart  should not on any account put them
into practice  

 A King who has conquered the six 70  enemies of mankind  becomes the
master of the whole earth  

FOOTNOTES 

 Footnote 63  This is a phrase used for a man who does the work of
everybody  and who is fed by the whole village  

 Footnote 64  The exact date of the reign of these kings is not known 
It is supposed to have been about the beginning of the Christian era  

 Footnote 65  The modern country of Tailangam  which is to the South of
Rajamundry  

 Footnote 66  Supposed to be a tract of the country to the south of
Malwa  

 Footnote 67  Now known by the name of Berar  Its capital was
Kundinpura  which has been identified with the modern Oomravati  

 Footnote 68  Also called Aparantakas  being the northern and southern
Concan  

 Footnote 69  The modern provinces of Katteeawar  Its capital was called
Girinaguda  or the modern Junagurh  

 Footnote 70  These are Lust  Anger  Avarice  Spiritual Ignorance 
Pride  and Envy  




CHAPTER VI 

ABOUT THE WOMEN OF THE ROYAL HAREM  AND OF THE KEEPING OF ONE S OWN
WIFE 


The women of the royal harem cannot see or meet any men on account of
their being strictly guarded  neither do they have their desires
satisfied  because their only husband is common to many wives  For this
reason among themselves they give pleasure to each other in various ways
as now described 

Having dressed the daughters of their nurses  or their female friends 
or their female attendants  like men  they accomplish their object by
means of bulbs  roots  and fruits having the form of the Lingam  or they
lie down upon the statue of a male figure  in which the Lingam is
visible and erect 

Some Kings  who are compassionate  take or apply certain medicines to
enable them to enjoy many wives in one night  simply for the purpose of
satisfying the desire of their women  though they perhaps have no desire
of their own  Others enjoy with great affection only those wives that
they particularly like  while others only take them according as the
turn of each wife arrives in due course  Such are the ways of enjoyment
prevalent in Eastern countries  and what is said about the means of
enjoyment of the female is also applicable to the male 

By means of their female attendants the ladies of the royal harem
generally get men into their apartments in the disguise or dress of
women  Their female attendants  and the daughters of their nurses  who
are acquainted with their secrets  should exert themselves to get men to
come to the harem in this way by telling them of the good fortune
attending it  and by describing the facilities of entering and leaving
the palace  the large size of the premises  the carelessness of the
sentinels  and the irregularities of the attendants about the persons of
the royal wives  But these women should never induce a man to enter the
harem by telling him falsehoods  for that would probably lead to his
destruction 

As for the man himself  he had better not enter a royal harem  even
though it may be easily accessible  on account of the numerous disasters
to which he may be exposed there  If however he wants to enter it  he
should first ascertain whether there is an easy way to get out  whether
it is closely surrounded by the pleasure garden  whether it has separate
enclosures belonging to it  whether the sentinels are careless  whether
the King has gone abroad  and then  when he is called by the women of
the harem  he should carefully observe the localities  and enter by the
way pointed out by them  If he is able to manage it  he should hang
about the harem every day  and  under some pretext or other  make
friends with the sentinels  and show himself attached to the female
attendants of the harem  who may have become acquainted with his design 
and to whom he should express his regret at not being able to obtain the
object of his desire  Lastly he should cause the whole business of a
go between to be done by the woman who may have access to the harem  and
he should be careful to be able to recognize the emissaries of the King 

When a go between has no access to the harem  then the man should stand
in some place where the lady  whom he loves  and whom he is anxious to
enjoy  can be seen 

If that place is occupied by the King s sentinels  he should then
disguise himself as a female attendant of the lady who comes to the
place  or passes by it  When she looks at him he should let her know his
feelings by outward signs and gestures  and should show her pictures 
things with double meanings  chaplets of flowers  and rings  He should
carefully mark the answer she gives  whether by word or by sign  or by
gesture  and should then try and get into the harem  If he is certain of
her coming to some particular place he should conceal himself there  and
at the appointed time should enter along with her as one of the guards 
He may also go in and out  concealed in a folded bed  or bed covering 
or with his body made invisible  71  by means of external applications 
a receipt for one of which is as follows 

The heart of an ichneumon  the fruit of the long gourd  Tumbi   and the
eyes of the serpent  should all be burnt without letting out the smoke 
the ashes should then be ground and mixed in equal quantities with
water  By putting this mixture upon the eyes a man can go about unseen 

Other means of invisibility are prescribed by Duyana Brahmans and
Jogashiras 

Again the man may enter the harem during the festival of the eight moon
in the month of Nargashirsha  and during the moonlight festivals when
the female attendants of the harem are all busily occupied  or in
confusion 

The following principles are laid down on this subject 

The entrance of young men into harems  and their exit from them 
generally take place when things are being brought into the palace  or
when things are being taken out of it  or when drinking festivals are
going on  or when the female attendants are in a hurry  or when the
residence of some of the royal ladies is being changed  or when the
King s wives go to gardens  or to fairs  or when they enter the palace
on their return from them  or  lastly  when the King is absent on a long
pilgrimage  The women of the royal harem know each other s secrets  and
having but one object to attain  they give assistance to each other  A
young man  who enjoys all of them  and who is common to them all  can
continue enjoying his union with them so long as it is kept quiet  and
is not known abroad 

Now in the country of the Aparatakas the royal ladies are not well
protected  and consequently many young men are passed into the harem by
the women who have access to the royal palaces  The wives of the King of
the Ahira country accomplish their objects with those sentinels in the
harem who bear the name of Kashtriyas  The royal ladies in the country
of the Vatsagulmas cause such men as are suitable to enter into the
harem along with their female messengers  In the country of the
Vaidarbhas the sons of the royal ladies enter the royal harem when they
please  and enjoy the women  with the exception of their own mothers  In
the Stri rajya the wives of the King are enjoyed by his caste fellows
and relations  In the Ganda country the royal wives are enjoyed by
Brahmans  friends  servants  and slaves  In the Samdhava country 
servants  foster children  and other persons like them enjoy the women
of the harem  In the country of the Haimavatas adventurous citizens
bribe the sentinels and enter the harem  In the country of the Vanyas
and the Kalmyas  Brahmans  with the knowledge of the King  enter the
harem under the pretence of giving flowers to the ladies  and speak with
them from behind a curtain  and from such conversation union afterwards
takes place  Lastly  the women in the harem of the King of the Prachyas
conceal one young man in the harem for every batch of nine or ten of the
women 

Thus act the wives of others 

For these reasons a man should guard his own wife  Old authors say that
a King should select for sentinels in his harem such men as have their
freedom from carnal desires well tested  But such men  though free
themselves from carnal desire  by reason of their fear or avarice  may
cause other persons to enter the harem  and therefore Gonikaputra says 
that Kings should place such men in the harem as may have had their
freedom from carnal desires  their fears  and their avarice well tested 
Lastly  Vatsyayana says that under the influence of Dharma 72  people
might be admitted  and therefore men should be selected who are free
from carnal desires  fear  avarice  and Dharma  73 

The followers of Babhravya say that a man should cause his wife to
associate with a young woman who would tell him the secrets of other
people  and thus find out from her about his wife s chastity  But
Vatsyayana says  that as wicked persons are always successful with
women  a man should not cause his innocent wife to be corrupted by
bringing her into the company of a deceitful woman 

The following are the causes of the destruction of a woman s chastity 

Always going into society  and sitting in company 

Absence of restraint 

The loose habits of her husband 

Want of caution in her relations with other men 

Continued and long absence of her husband 

Living in a foreign country 

Destruction of her love and feelings by her husband 

The company of loose women 

The jealousy of her husband 

There are also the following verses on the subject 

 A clever man  learning from the Shastras the ways of winning over the
wives of other people  is never deceived in the case of his own wives 
No one  however  should make use of these ways for seducing the wives of
others  because they do not always succeed  and  moreover  often cause
disasters  and the destruction of Dharma and Artha  This book  which is
intended for the good of the people  and to teach them the ways of
guarding their own wives  should not be made use of merely for gaining
over the wives of others  

FOOTNOTES 

 Footnote 71  The way to make oneself invisible  the knowledge of the
art of transmigration  or changing ourselves or others into any shape or
form by the use of charms and spells  the power of being in two places
at once  and other occult sciences are frequently referred to in all
Oriental literature  

 Footnote 72  This may be considered as meaning religious influence  and
alludes to persons who may be gained over by that means  

 Footnote 73  It may be noted from the above remarks that eunuchs do not
appear to have been employed in the King s harem in those days  though
they seem to have been employed for other purposes  See Part II   page
43  

 END OF PART V  




PART VI 

ABOUT COURTESANS 




INTRODUCTORY REMARKS 


This Part VI   about courtesans  was prepared by Vatsyayana  from a
treatise on the subject  that was written by Dattaka  for the women of
Pataliputra  the modern Patna   some two thousand years ago  Dattaka s
work does not appear to be extant now  but this abridgement of it is
very clever  and quite equal to any of the productions of Emile Zola 
and other writers of the realistic school of to day 

Although a great deal has been written on the subject of the courtesan 
nowhere will be found a better description of her  of her belongings  of
her ideas  and of the working of her mind  than is contained in the
following pages 

The details of the domestic and social life of the early Hindoos would
not be complete without mention of the courtesan  and Part VI  is
entirely devoted to this subject  The Hindoos have ever had the good
sense to recognise courtesans as a part and portion of human society 
and so long as they behaved themselves with decency and propriety  they
were regarded with a certain respect  Anyhow  they have never been
treated in the East with that brutality and contempt so common in the
West  while their education has always been of a superior kind to that
bestowed upon the rest of womankind in Oriental countries 

In the earlier days the well educated Hindoo dancing girl and courtesan
doubtless resembled the Hetera of the Greeks  and being educated and
amusing  were far more acceptable as companions than the generality of
the married or unmarried women of that period  At all times and in all
countries  there has ever been a little rivalry between the chaste and
the unchaste  But while some women are born courtesans  and follow the
instincts of their nature in every class of society  it has been truly
said by some authors that every woman has got an inkling of the
profession in her nature  and does her best  as a general rule  to make
herself agreeable to the male sex 

The subtlety of women  their wonderful perceptive powers  their
knowledge  and their intuitive appreciation of men and things  are all
shown in the following pages  which may be looked upon as a concentrated
essence that has been since worked up into detail by many writers in
every quarter of the globe 




CHAPTER I 

OF THE CAUSES OF A COURTESAN RESORTING TO MEN  OF THE MEANS OF ATTACHING
TO HERSELF THE MAN DESIRED  AND OF THE KIND OF MAN THAT IT IS DESIRABLE
TO BE ACQUAINTED WITH 


By having intercourse with men courtesans obtain sexual pleasure  as
well as their own maintenance  Now when a courtesan takes up with a man
from love  the action is natural  but when she resorts to him for the
purpose of getting money  her action is artificial or forced  Even in
the latter case  however  she should conduct herself as if her love were
indeed natural  because men repose their confidence on those women who
apparently love them  In making known her love to the man she should
show an entire freedom from avarice  and for the sake of her future
credit she should abstain from acquiring money from him by unlawful
means 

A courtesan  well dressed and wearing her ornaments  should sit or stand
at the door of her house  and without exposing herself too much  should
look on the public road so as to be seen by the passers by  she being
like an object on view for sale  74  She should form friendships with
such persons as would enable her to separate men from other women  and
attach them to herself  and repair her own misfortunes  to acquire
wealth  and to protect her from being bullied  or set upon by persons
with whom she may have dealings of some kind or another 

These persons are 

The guards of the town  or the police 

The officers of the courts of justice 

Astrologers 

Powerful men  or men with interest 

Learned men 

Teachers of the sixty four arts 

Pithamardas or confidants 

Vitas or parasites 

Vidushakas or jesters 

Flower sellers 

Perfumers 

Vendors of spirits 

Washermen 

Barbers 

Beggars 

And such other persons as may be found necessary for the particular
object to be acquired 

The following kinds of men may be taken up with simply for the purpose
of getting their money 

Men of independent income 

Young men 

Men who are free from any ties 

Men who hold places of authority under the King 

Men who have secured their means of livelihood without difficulty 

Men possessed of unfailing sources of income 

Men who consider themselves handsome 

Men who are always praising themselves 

One who is an eunuch  but wishes to be thought a man 

One who hates his equals 

One who is naturally liberal 

One who has influence with the King or his ministers 

One who is always fortunate 

One who is proud of his wealth 

One who disobeys the orders of his elders 

One upon whom the members of his caste keep an eye 

The only son whose father is wealthy 

An ascetic who is internally troubled with desire 

A brave man 

A physician of the King 

Previous acquaintance 

On the other hand  those who are possessed of excellent qualities are to
be resorted to for the sake of love  and fame  Such men are as follows 

Men of high birth  learned  with a good knowledge of the world  and
doing the proper things at the proper times  poets  good story tellers 
eloquent men  energetic men  skilled in various arts  far seeing into
the future  possessed of great minds  full of perseverance  of a firm
devotion  free from anger  liberal  affectionate to their parents  and
with a liking for all social gatherings  skilled in completing verses
begun by others and in various other sports  free from all disease 
possessed of a perfect body  strong  and not addicted to drinking 
powerful in sexual enjoyment  sociable  showing love towards women and
attracting their hearts to himself  but not entirely devoted to them 
possessed of independent means of livelihood  free from envy  and last
of all free from suspicion 

Such are the good qualities of a man 

The woman also should have the following characteristics  viz  

She should be possessed of beauty  and amiability  with auspicious body
marks  She should have a liking for good qualities in other people  as
also a liking for wealth  She should take delight in sexual unions
resulting from love  and should be of a firm mind  and of the same class
as the man with regard to sexual enjoyment 

She should always be anxious to acquire and obtain experience and
knowledge  be free from avarice  and always have a liking for social
gatherings  and for the arts 

The following are the ordinary qualities of all women  viz  

To be possessed of intelligence  good disposition  and good manners  to
be straightforward in behaviour  and to be grateful  to consider well
the future before doing anything  to possess activity  to be of
consistent behaviour  and to have a knowledge of the proper times and
places for doing things  to speak always without meanness  loud
laughter  malignity  anger  avarice  dullness  or stupidity  to have a
knowledge of the Kama Sutra  and to be skilled in all the arts connected
with it 

The faults of the women are to be known by the absence of any of the
above mentioned good qualities 

The following kinds of men are not fit to be resorted to by courtesans 
viz  

One who is consumptive  one who is sickly  one whose mouth contains
worms  one whose breath smells like human excrement  one whose wife is
dear to him  one who speaks harshly  one who is always suspicious  one
who is avaricious  one who is pitiless  one who is a thief  one who is
self conceited  one who has a liking for sorcery  one who does not care
for respect or disrespect  one who can be gained over even by his
enemies by means of money  and lastly  one who is extremely bashful 

Ancient authors are of opinion that the causes of a courtesan resorting
to men are love  fear  money  pleasure  returning some act of enmity 
curiosity  sorrow  constant intercourse  Dharma  celebrity  compassion 
the desire of having a friend  shame  the likeness of the man to some
beloved person  the search after good fortune  the getting rid of the
love of somebody else  the being of the same class as the man with
respect to sexual union  living in the same place  constancy  and
poverty  But Vatsyayana decides that desire of wealth  freedom from
misfortune  and love  are the only causes that affect the union of
courtesans with men 

Now a courtesan should not sacrifice money to her love  because money is
the chief thing to be attended to  But in cases of fear  etc   she
should pay regard to strength and other qualities  Moreover  even though
she be invited by any man to join him  she should not at once consent to
an union  because men are apt to despise things which are easily
acquired  On such occasions she should first send the shampooers  and
the singers  and the jesters  who may be in her service  or  in their
absence the Pithamardas  or confidants  and others  to find out the
state of his feelings  and the condition of his mind  By means of these
persons she should ascertain whether the man is pure or impure 
affected  or the reverse  capable of attachment  or indifferent  liberal
or niggardly  and if she finds him to her liking  she should then
employ the Vita and others to attach his mind to her 

Accordingly  the Pithamarda should bring the man to her house  under the
pretence of seeing the fights of quails  cocks  and rams  of hearing the
maina  a kind of starling  talk  or of seeing some other spectacle  or
the practice of some art  or he may take the woman to the abode of the
man  After this  when the man comes to her house the woman should give
him something capable of producing curiosity  and love in his heart 
such as an affectionate present  telling him that it was specially
designed for his use  She should also amuse him for a long time by
telling him such stories  and doing such things as he may take most
delight in  When he goes away she should frequently send to him a female
attendant  skilled in carrying on a jesting conversation  and also a
small present at the same time  She should also sometimes go to him
herself under the pretence of some business  and accompanied by the
Pithamarda 

Thus end the means of attaching to herself the man desired 

There are also some verses on the subject as follows 

 When a lover comes to her abode  a courtesan should give him a mixture
of betel leaves and betel nut  garlands of flowers  and perfumed
ointments  and  showing her skill in arts  should entertain him with a
long conversation  She should also give him some loving presents  and
make an exchange of her own things with his  and at the same time should
show him her skill in sexual enjoyment  When a courtesan is thus united
with her lover she should always delight him by affectionate gifts  by
conversation  and by the application of tender means of enjoyment  

FOOTNOTE 

 Footnote 74  In England the lower classes of courtesans walk the
streets  in India and other places in the East they sit at the windows 
or at the doors of their houses  




CHAPTER II 

OF LIVING LIKE A WIFE 


When a courtesan is living as a wife with her lover  she should behave
like a chaste woman  and do everything to his satisfaction  Her duty in
this respect  in short  is  that she should give him pleasure  but
should not become attached to him  though behaving as if she were really
attached 

Now the following is the manner in which she is to conduct herself  so
as to accomplish the above mentioned purpose  She should have a mother
dependent on her  one who should be represented as very harsh  and who
looked upon money as her chief object in life  In the event of there
being no mother  then an old and confidential nurse should play the same
role  The mother or nurse  on their part  should appear to be displeased
with the lover  and forcibly take her away from him  The woman herself
should always show pretended anger  dejection  fear  and shame on this
account  but should not disobey the mother or nurse at any time 

She should make out to the mother or nurse that the man is suffering
from bad health  and making this a pretext for going to see him  she
should go on that account  She is  moreover  to do the following things
for the purpose of gaining the man s favour  viz  

Sending her female attendant to bring the flowers used by him on the
previous day  in order that she may use them herself as a mark of
affection  also asking for the mixture of betel nut and leaves that have
remained uneaten by him  expressing wonder at his knowledge of sexual
intercourse  and the several means of enjoyment used by him  learning
from him the sixty four kinds of pleasure mentioned by Babhravya 
continually practising the ways of enjoyment as taught by him  and
according to his liking  keeping his secrets  telling him her own
desires and secrets  concealing her anger  never neglecting him on the
bed when he turns his face towards her  touching any parts of his body
according to his wish  kissing and embracing him when he is asleep 
looking at him with apparent anxiety when he is wrapt in thought  or
thinking of some other subject than herself  showing neither complete
shamelessness  nor excessive bashfulness when he meets her  or sees her
standing on the terrace of her house from the public road  hating his
enemies  loving those who are dear to him  showing a liking for that
which he likes  being in high or low spirits according to the state that
he is in himself  expressing a curiosity to see his wives  not
continuing her anger for a long time  suspecting even the marks and
wounds made by herself with her nails and teeth on his body to have been
made by some other woman  keeping her love for him unexpressed by words 
but showing it by deeds  and signs  and hints  remaining silent when he
is asleep  intoxicated  or sick  being very attentive when he describes
his good actions  and reciting them afterwards to his praise and
benefit  giving witty replies to him if he be sufficiently attached to
her  listening to all his stories  except those that relate to her
rivals  expressing feelings of dejection and sorrow if he sighs  yawns 
or falls down  pronouncing the words  live long  when he sneezes 
pretending to be ill  or to have the desire of pregnancy  when she feels
dejected  abstaining from praising the good qualities of any body else 
and from censuring those who possess the same faults as her own man 
wearing anything that may have been given to her by him  abstaining from
putting on her ornaments  and from taking food when he is in pain  sick 
low spirited  or suffering from misfortune  and condoling and lamenting
with him over the same  wishing to accompany him if he happens to leave
the country himself or if he be banished from it by the King  expressing
a desire not to live after him  telling him that the whole object and
desire of her life was to be united with him  offering previously
promised sacrifices to the Deity when he acquires wealth  or has some
desire fulfilled  or when he has recovered from some illness or disease 
putting on ornaments every day  not acting too freely with him  reciting
his name and the name of his family in her songs  placing his hand on
her loins  bosom and forehead  and falling asleep after feeling the
pleasure of his touch  sitting on his lap and falling asleep there 
wishing to have a child by him  desiring not to live longer than he
does  abstaining from revealing his secrets to others  dissuading him
from vows and fasts by saying  let the sin fall upon me   keeping vows
and fasts along with him when it is impossible to change his mind on the
subject  telling him that vows and fasts are difficult to be observed 
even by herself  when she has any dispute with him about them  looking
on her own wealth and his without any distinction  abstaining from going
to public assemblies without him  and accompanying him when he desires
her to do so  taking delight in using things previously used by him  and
in eating food that he has left uneaten  venerating his family  his
disposition  his skill in the arts  his learning  his caste  his
complexion  his native country  his friends  his good qualities  his
age  and his sweet temper  asking him to sing  and to do other such like
things  if able to do them  going to him without paying any regard to
fear  to cold  to heat  or to rain  saying with regard to the next world
that he should be her lover even there  adapting her tastes  disposition
and actions to his liking  abstaining from sorcery  disputing
continually with her mother on the subject of going to him  and  when
forcibly taken by her mother to some other place  expressing her desire
to die by taking poison  by starving herself to death  by stabbing
herself with some weapon  or by hanging herself  and lastly assuring the
man of her constancy and love by means of her agents  and receiving
money herself  but abstaining from any dispute with her mother with
regard to pecuniary matters 

When the man sets out on a journey  she should make him swear that he
will return quickly  and in his absence should put aside her vows of
worshipping the Deity  and should wear no ornaments except those that
are lucky  If the time fixed for his return has passed  she should
endeavour to ascertain the real time of his return from omens  from the
reports of the people  and from the positions of the planets  the moon
and the stars  On occasions of amusement  and of auspicious dreams  she
should say  Let me be soon united to him   If  moreover  she feels
melancholy  or sees any inauspicious omen  she should perform some rite
to appease the Deity 

When the man does return home she should worship the God Kama   i e   
the Indian Cupid   and offer oblations to other Deities  and having
caused a pot filled with water to be brought by her friends  she should
perform the worship in honour of the crow who eats the offerings which
we make to the manes of deceased relations  After the first visit is
over she should ask her lover also to perform certain rites  and this he
will do if he is sufficiently attached to her 

Now a man is said to be sufficiently attached to a woman when his love
is disinterested  when he has the same object in view as his beloved
one  when he is quite free from any suspicions on her account  and when
he is indifferent to money with regard to her 

Such is the manner of a courtesan living with a man like a wife  and set
forth here for the sake of guidance from the rules of Dattaka  What is
not laid down here should be practised according to the custom of the
people  and the nature of each individual man 

There are also two verses on the subject as follows 

 The extent of the love of women is not known  even to those who are the
objects of their affection  on account of its subtlety  and on account
of the avarice  and natural intelligence of womankind  

 Women are hardly ever known in their true light  though they may love
men  or become indifferent towards them  may give them delight  or
abandon them  or may extract from them all the wealth that they may
possess  




CHAPTER III 

OF THE MEANS OF GETTING MONEY  OF THE SIGNS OF THE CHANGE OF A LOVER S
FEELINGS  AND OF THE WAY TO GET RID OF HIM 


Money is got out of a lover in two ways  viz  

By natural or lawful means  and by artifices  Old authors are of opinion
that when a courtesan can get as much money as she wants from her lover 
she should not make use of artifice  But Vatsyayana lays down that
though she may get some money from him by natural means  yet when she
makes use of artifice he gives her doubly more  and therefore artifice
should be resorted to for the purpose of extorting money from him at all
events 

Now the artifices to be used for getting money from her lover are as
follows 

1st  Taking money from him on different occasions  for the purpose of
purchasing various articles  such as ornaments  food  drink  flowers 
perfumes and cloths  and either not buying them  or getting from him
more than their cost 

2nd  Praising his intelligence to his face 

3rd  Pretending to be obliged to make gifts on occasion of festivals
connected with vows  trees  gardens  temples  or tanks  75 

4th  Pretending that at the time of going to his house  her jewels have
been stolen either by the King s guards  or by robbers 

5th  Alleging that her property has been destroyed by fire  by the
falling of her house  or by the carelessness of her servants 

6th  Pretending to have lost the ornaments of her lover along with her
own 

7th  Causing him to hear through other people of the expenses incurred
by her in coming to see him 

8th  Contracting debts for the sake of her lover 

9th  Disputing with her mother on account of some expense incurred by
her for her lover  and which was not approved of by her mother 

10th  Not going to parties and festivities in the houses of her friends
for the want of presents to make to them  she having previously informed
her lover of the valuable presents given to her by these very friends 

11th  Not performing certain festive rites under the pretence that she
has no money to perform them with 

12th  Engaging artists to do something for her lover 

13th  Entertaining physicians and ministers for the purpose of attaining
some object 

14th  Assisting friends and benefactors both on festive occasions  and
in misfortune 

15th  Performing household rites 

16th  Having to pay the expenses of the ceremony of marriage of the son
of a female friend 

17th  Having to satisfy curious wishes during her state of pregnancy 

18th  Pretending to be ill  and charging her cost of treatment 

19th  Having to remove the troubles of a friend 

20th  Selling some of her ornaments  so as to give her lover a present 

21st  Pretending to sell some of her ornaments  furniture  or cooking
utensils to a trader  who has been already tutored how to behave in the
matter 

22nd  Having to buy cooking utensils of greater value than those of
other people  so that they might be more easily distinguished  and not
changed for others of an inferior description 

23rd  Remembering the former favours of her lover  and causing them
always to be spoken of by her friends and followers 

24th  Informing her lover of the great gains of other courtezans 

25th  Describing before them  and in the presence of her lover  her own
great gains  and making them out to be greater even than theirs  though
such may not have been really the case 

26th  Openly opposing her mother when she endeavours to persuade her to
take up with men with whom she has been formerly acquainted  on account
of the great gains to be got from them 

27th  Lastly  pointing out to her lover the liberality of his rivals 

Thus end the ways and means of getting money 

                                        

A woman should always know the state of the mind  of the feelings  and
of the disposition of her lover towards her  from the changes of his
temper  his manner  and the colour of his face 

The behaviour of a waning lover is as follows 

1st  He gives the woman either less than is wanted  or something else
than that which is asked for 

2nd  He keeps her in hopes by promises 

3rd  He pretends to do one thing  and does something else 

4th  He does not fulfil her desires 

5th  He forgets his promises  or does something else than that which he
has promised 

6th  He speaks with his own servants in a mysterious way 

7th  He sleeps in some other house under the pretence of having to do
something for a friend 

8th  Lastly  he speaks in private with the attendants of a woman with
whom he was formerly acquainted 

Now when a courtesan finds that her lover s disposition towards her is
changing  she should get possession of all his best things before he
becomes aware of her intentions  and allow a supposed creditor to take
them away forcibly from her in satisfaction of some pretended debt 
After this  if the lover is rich  and has always behaved well towards
her  she should ever treat him with respect  but if he is poor and
destitute  she should get rid of him as if she had never been acquainted
with him in any way before 

The means of getting rid of a lover are as follows 

1st  Describing the habits and vices of the lover as disagreeable and
censurable  with the sneer of the lip  and the stamp of the foot 

2nd  Speaking on a subject with which he is not acquainted 

3rd  Showing no admiration for his learning  and passing a censure upon
it 

4th  Putting down his pride 

5th  Seeking the company of men who are superior to him in learning and
wisdom 

6th  Showing a disregard for him on all occasions 

7th  Censuring men possessed of the same faults as her lover 

8th  Expressing dissatisfaction at the ways and means of enjoyment used
by him 

9th  Not giving him her mouth to kiss 

10th  Refusing access to her Jaghana   i e    the part of the body
between the navel and the thighs 

11th  Showing a dislike for the wounds made by his nails and teeth 

12th  Not pressing close up against him at the time when he embraces
her 

13th  Keeping her limbs without movement at the time of congress 

14th  Desiring him to employ her when he is fatigued 

15th  Laughing at his attachment to her 

16th  Not responding to his embraces 

17th  Turning away from him when he begins to embrace her 

18th  Pretending to be sleepy 

19th  Going out visiting  or into company  when she perceives his desire
to enjoy her during the day time 

20th  Mis constructing his words 

21st  Laughing without any joke  or at the time of any joke made by him 
laughing under some pretence 

22nd  Looking with side glances at her own attendants  and clapping her
hands when he says anything 

23rd  Interrupting him in the middle of his stories  and beginning to
tell other stories herself 

24th  Reciting his faults and his vices  and declaring them to be
incurable 

25th  Saying words to her female attendants calculated to cut the heart
of her lover to the quick 

26th  Taking care not to look at him when he comes to her 

27th  Asking him what cannot be granted 

28th  And  after all  finally dismissing him 

There are also two verses on this subject as follows 

 The duty of a courtesan consists in forming connections with suitable
men after due and full consideration  and attaching the person with whom
she is united to herself  in obtaining wealth from the person who is
attached to her  and then dismissing him after she has taken away all
his possessions  

 A courtesan leading in this manner the life of a wife is not troubled
with too many lovers  and yet obtains abundance of wealth  

FOOTNOTE 

 Footnote 75  On the completion of a vow a festival takes place  Some
trees such as the Peepul and Banyan trees  are invested with sacred
threads like the Brahman s  and on the occasion of this ceremony a
festival is given  In the same way when gardens are made  and tanks or
temples built  then also festivals are observed  




CHAPTER IV 

ABOUT RE UNION WITH A FORMER LOVER 


When a courtesan abandons her present lover after all his wealth is
exhausted  she may then consider about her re union with a former lover 
But she should return to him only if he has acquired fresh wealth  or is
still wealthy  and if he is still attached to her  And if this man be
living at the time with some other women she should consider well before
she acts 

Now such a man can only be in one of the six following conditions  viz  

1st  He may have left the first woman of his own accord  and may even
have left another woman since then 

2nd  He may have been driven away from both women 

3rd  He may have left the one woman of his own accord  and be living
with another woman 

5th  He may have been driven away from the one woman  and left the other
of his own accord 

6th  He may have been driven away by the one woman  and may be living
with another 

 1   Now if the man has left both women of his own accord  he should not
be resorted to  on account of the fickleness of his mind  and his
indifference to the excellencies of both of them 

 2   As regards the man who may have been driven away from both women 
if he has been driven away from the last one because the woman could get
more money from some other man  then he should be resorted to  for if
attached to the first woman he would give her more money  through vanity
and emulation to spite the other woman  But if he has been driven away
by the woman on account of his poverty  or stinginess  he should not
then be resorted to 

 3   In the case of the man who may have left the one woman of his own
accord  and been driven away by the other  if he agrees to return to the
former and give her plenty of money beforehand  then he should be
resorted to 

 4   In the case of the man who may have left the one woman of his own
accord  and be living with another woman  the former  wishing to take up
with him again  should first ascertain if he left her in the first
instance in the hope of finding some particular excellence in the other
woman  and that not having found any such excellence  he was willing to
come back to her  and to give her much money on account of his conduct 
and on account of his affection still existing for her 

Or  whether  having discovered many faults in the other woman  he would
now see even more excellences in herself than actually exist  and would
be prepared to give her much money for these qualities 

Or  lastly  to consider whether he was a weak man  or a man fond of
enjoying many women  or one who liked a poor woman  or one who never did
anything for the woman that he was with  After maturely considering all
these things  she should resort to him or not  according to
circumstances 

 5   As regards the man who may have been driven away from the one
woman  and left the other of his own accord  the former woman  wishing
to re unite with him  should first ascertain whether he still has any
affection for her  and would consequently spend much money upon her  or
whether  being attached to her excellent qualities  he did not take
delight in any other women  or whether  being driven away from her
formerly before completely satisfying his sexual desires  he wished to
get back to her  so as to be revenged for the injury done to him  or
whether he wished to create confidence in her mind  and then take back
from her the wealth which she formerly took from him  and finally
destroy her  or  lastly  whether he wished first to separate her from
her present lover  and then to break away from her himself  If  after
considering all these things  she is of opinion that his intentions are
really pure and honest  she can re unite herself with him  But if his
mind be at all tainted with evil intentions  he should be avoided 

 6   In the case of the man who may have been driven away by one
woman  and be living with another  if the man makes overtures in return
to the first one  the courtesan should consider well before she acts 
and while the other woman is engaged in attracting him to herself  she
should try in her turn  through keeping herself behind the scenes  to
gain him over  on the grounds of any of the following considerations 
viz  

1st  That he was driven away unjustly and for no proper reason  and now
that he has gone to another woman  every effort must be used to bring
him back to myself 

2nd  That if he were once to converse with me again  he would break away
from the other woman 

3rd  That the pride of my present lover would be put down by means of
the former one 

4th  That he has become wealthy  has secured a higher position  and
holds a place of authority under the King 

5th  That he is separate from his wife 

6th  That he is now independent 

7th  That he lives apart from his father  or brother 

8th  That by making peace with him I shall be able to get hold of a very
rich man  who is now prevented from coming to me by my present lover 

9th  That as he is not respected by his wife  I shall now be able to
separate him from her 

10th  That the friend of this man loves my rival  who hates me
cordially  I shall  therefore  by this means separate the friend from
his mistress 

11th  And lastly  I shall bring discredit upon him by bringing him back
to me  thus showing the fickleness of his mind 

When a courtesan is resolved to take up again with a former lover  her
Pithamurda and other servants should tell him that his former expulsion
from the woman s house was caused by the wickedness of her mother  that
the woman loved him just as much as ever at that time  but could not
help the occurrence on account of her deference to her mother s will 
that she hated the union of her present lover  and disliked him
excessively  In addition to this  they should create confidence in his
mind by speaking to him of her former love for him  and should allude to
the mark of that love that she has ever remembered  This mark of her
love should be connected with some kind of pleasure that may have been
practised by him  such as his way of kissing her  or manner of having
connection with her 

Thus end the ways of bringing about a re union with a former lover 

When a woman has to choose between two lovers  one of whom was formerly
united with her  while the other is a stranger  the Acharyas  sages  are
of opinion that the first one is preferable  because his disposition and
character being already known by previous careful observation  he can be
easily pleased and satisfied  but Vatsyayana thinks that a former lover 
having already spent a great deal of his wealth  is not able or willing
to give much money again  and is not  therefore  to be relied upon so
much as a stranger  Particular cases may  however  arise differing from
this general rule on account of the different natures of men 

There are also verses on the subject as follows 

 Re union with a former lover may be desirable so as to separate some
particular woman from some particular man  or some particular man from
some particular woman  or to have a certain effect upon the present
lover  

 When a man is excessively attached to a woman  he is afraid of her
coming into contact with other men  he does not then regard or notice
her faults  and he gives her much wealth through fear of her leaving
him  

 A courtesan should be agreeable to the man who is attached to her  and
despise the man who does not care for her  If while she is living with
one man a messenger comes to her from some other man  she may either
refuse to listen to any negotiations on his part  or appoint a fixed
time for him to visit her  but she should not leave the man who may be
living with her and who may be attached to her  

 A wise woman should only renew her connection with a former lover if
she is satisfied that good fortune  gain  love  and friendship  are
likely to be the result of such a re union  




CHAPTER V 

OF DIFFERENT KINDS OF GAIN 


When a courtesan is able to realize much money every day  by reason of
many customers  she should not confine herself to a single lover  under
such circumstances  she should fix her rate for one night  after
considering the place  the season  and the condition of the people  and
having regard to her own good qualities and good looks  and after
comparing her rates with those of other courtesans  She can inform her
lovers  and friends  and acquaintances about these charges  If  however 
she can obtain a great gain from a single lover  she may resort to him
alone  and live with him like a wife 

Now  the Sages are of opinion that when a courtesan has the chance of an
equal gain from two lovers at the same time  a preference should be
given to the one who would give her the kind of thing which she wants 
But Vatsyayana says that the preference should be given to the one who
gives her gold  because it cannot be taken back like some other things 
it can be easily received  and is also the means of procuring anything
that may be wished for  Of such things as gold  silver  copper  bell
metal  iron  pots  furniture  beds  upper garments  under vestments 
fragrant substances  vessels made of gourds  ghee  oil  corn  cattle 
and other things of a like nature  the first  viz   gold  is superior to
all the others 

When the same labour is required to gain any two lovers  or when the
same kind of thing is to be got from each of them  the choice should be
made by the advice of a friend  or it may be made from their personal
qualities  or from the signs of good or bad fortune that may be
connected with them 

When there are two lovers  one of whom is attached to the courtesan  and
the other is simply very generous  the Sages say that the preference
should be given to the generous lover  but Vatsyayana is of opinion that
the one who is really attached to the courtesan should be preferred 
because he can be made to be generous  even as a miser gives money if he
becomes fond of a woman  but a man who is simply generous cannot be made
to love with real attachment  But among those who are attached to her 
if there is one who is poor  and one who is rich  the preference is of
course to be given to the latter 

When there are two lovers  one of whom is generous  and the other ready
to do any service for the courtesan  some Sages say that the one who is
ready to do the service should be preferred  but Vatsyayana is of
opinion that a man who does a service thinks that he has gained his
object when he has done something once  but a generous man does not care
for what he has given before  Even here the choice should be guided by
the likelihood of the future good to be derived from her union with
either of them 

When one of the two lovers is grateful  and the other liberal  some
Sages say that the liberal one should be preferred  but Vatsyayana is of
opinion that the former should be chosen  because liberal men are
generally haughty  plain spoken  and wanting in consideration towards
others  Even though these liberal men have been on friendly terms for a
long time  yet if they see any fault in the courtesan  or are told lies
about her by some other women  they do not care for past services  but
leave abruptly  On the other hand the grateful man does not at once
break off from her  on account of a regard for the pains she may have
taken to please him  In this case also the choice is to be guided with
respect to what may happen in future 

When an occasion for complying with the request of a friend  and a
chance of getting money come together  the Sages say that the chance of
getting money should be preferred  But Vatsyayana thinks that the money
can be obtained to morrow as well as to day  but if the request of a
friend be not at once complied with  he may become disaffected  Even
here  in making the choice  regard must be paid to future good fortune 

On such an occasion  however  the courtesan might pacify her friend by
pretending to have some work to do  and telling him that his request
will be complied with next day  and in this way secure the chance of
getting the money that has been offered her 

When the chance of getting money  and the chance of avoiding some
disaster come at the same time  the Sages are of opinion that the chance
of getting money should be preferred  but Vatsyayana says that money has
only a limited importance  while a disaster that is once averted may
never occur again  Here  however  the choice should be guided by the
greatness or smallness of the disaster 

The gains of the wealthiest and best kind of courtesans are to be spent
as follows 

Building temples  tanks  and gardens  giving a thousand cows to
different Brahmans  carrying on the worship of the Gods  and celebrating
festivals in their honour  and  lastly  performing such vows as may be
within their means 

The gains of other courtesans are to be spent as follows 

Having a white dress to wear every day  getting sufficient food and
drink to satisfy hunger and thirst  eating daily a perfumed Tambula 
 i e    a mixture of betel nut and betel leaves  and wearing ornaments
gilt with gold  The Sages say that these represent the gains of all the
middle and lower classes of courtesans  but Vatsyayana is of opinion
that their gains cannot be calculated  or fixed in any way  as these
depend on the influence of the place  the customs of the people  their
own appearance  and many other things 

When a courtesan wants to keep some particular man from some other
woman  or wants to get him away from some woman to whom he may be
attached  or to deprive some woman of the gains realized by her from
him  or if she thinks that she would raise her position  or enjoy some
great good fortune  or become desirable to all men by uniting herself
with this man  or if she wishes to get his assistance in averting some
misfortune  or is really attached to him and loves him  or wishes to
injure somebody through his means  or has regard to some former favour
conferred upon her by him  or wishes to be united with him merely from
desire  or any of the above reasons  she should agree to take from him
only a small sum of money in a friendly way 

When a courtesan intends to abandon a particular lover  and take up with
another one  or when she has reason to believe that her lover will
shortly leave her  and return to his wives  or that having squandered
all his money  and became penniless  his guardian  or master  or father
would come and take him away  or that her lover is about to lose his
position  or lastly  that he is of a very fickle mind  she should  under
any of these circumstances  endeavour to get as much money as she can
from him as soon as possible 

On the other hand  when the courtesan thinks that her lover is about to
receive valuable presents  or get a place of authority from the King  or
be near the time of inheriting a fortune  or that his ship would soon
arrive laden with merchandise  or that he has large stocks of corn and
other commodities  or that if anything was done for him it would not be
done in vain  or that he is always true to his word  then should she
have regard to her future welfare  and live with the man like a wife 

There are also verses on the subject as follows 

 In considering her present gains  and her future welfare  a courtesan
should avoid such persons as have gained their means of subsistence with
very great difficulty  as also those who have become selfish and
hard hearted by becoming the favourites of Kings  

 She should make every endeavour to unite herself with prosperous and
well to do people  and with those whom it is dangerous to avoid  or to
slight in any way  Even at some cost to herself she should become
acquainted with energetic and liberal minded men  who when pleased would
give her a large sum of money  even for very little service  or for some
small thing  




CHAPTER VI 

OF GAINS AND LOSSES  ATTENDANT GAINS AND LOSSES  AND DOUBTS  AS ALSO OF
THE DIFFERENT KINDS OF COURTESANS 


It sometimes happens that while gains are being sought for  or expected
to be realised  that losses only are the result of our efforts  the
causes of these losses are 

Weakness of intellect 

Excessive love 

Excessive pride 

Excessive self conceit 

Excessive simplicity 

Excessive confidence 

Excessive anger 

Carelessness 

Recklessness 

Influence of evil genius 

Accidental circumstances 

The results of these losses are 

Expense incurred without any result 

Destruction of future good fortune 

Stoppage of gains about to be realized 

Loss of what is already obtained 

Acquisition of a sour temper 

Becoming unaimiable to every body 

Injury to health 

Loss of hair and other accidents 

Now gain is of three kinds  viz   gain of wealth  gain of religious
merit  and gain of pleasure  and similarly  loss is of three kinds 
viz   loss of wealth  loss of religious merit  and loss of pleasure  At
the time when gains are sought for  if other gains come along with them 
these are called attendant gains  When gain is uncertain  the doubt of
its being a gain is called a simple doubt  When there is a doubt
whether either of two things will happen or not  it is called a mixed
doubt  If while one thing is being done two results take place  it is
called a combination of two results  and if several results follow from
the same action  it is called a combination of results on every side 

We shall now give examples of the above 

As already stated  gain is of three kinds  and loss  which is opposed to
gain  is also of three kinds 

 a   When by living with a great man a courtesan acquires present
wealth  and in addition to this becomes acquainted with other people 
and thus obtains a chance of future fortune  and an accession of wealth 
and becomes desirable to all  this is called a gain of wealth attended
by other gain 

 b   When by living with a man a courtesan simply gets money  this is
called a gain of wealth not attended by any other gain 

 c   When a courtesan receives money from other people besides her
lover  the results are  the chance of the loss of future good from her
present lover  the chance of disaffection of a man securely attached to
her  the hatred of all  and the chance of a union with some low person 
tending to destroy her future good  This gain is called a gain of wealth
attended by losses 

 d   When a courtesan  at her own expense  and without any results in
the shape of gain  has connected with a great man  or an avaricious
minister  for the sake of diverting some misfortune  or removing some
cause that may be threatening the destruction of a great gain  this loss
is said to be a loss of wealth attended by gains of the future good
which it may bring about 

 e   When a courtesan is kind  even at her own expense  to a man who is
very stingy  or to a man proud of his looks  or to an ungrateful man
skilled in gaining the heart of others  without any good resulting from
these connections to her in the end  this loss is called a loss of
wealth not attended by any gain 

 f   When a courtesan is kind to any such man as described above  but
who in addition are favourites of the King  and moreover cruel and
powerful  without any good result in the end  and with a chance of her
being turned away at any moment  this loss is called a loss of wealth
attended by other losses 

In this way gains and losses  and attendant gains and losses in
religious merit and pleasures may become known to the reader  and
combinations of all of them may also be made 

Thus end the remarks on gains and losses  and attendant gains and
losses 

In the next place we come to doubts  which are again of three kinds 
viz   doubts about wealth  doubts about religious merit  and doubts
about pleasures 

The following are examples 

 a   When a courtesan is not certain how much a man may give her  or
spend upon her  this is called a doubt about wealth 

 b   When a courtesan feels doubtful whether she is right in entirely
abandoning a lover from whom she is unable to get money  she having
taken all his wealth from him in the first instance  this doubt is
called a doubt about religious merit 

 c   When a courtesan is unable to get hold of a lover to her liking 
and is uncertain whether she will derive any pleasure from a person
surrounded by his family  or from a low person  this is called a doubt
about pleasure 

 d   When a courtesan is uncertain whether some powerful but low
principled fellow would cause loss to her on account of her not being
civil to him  this is called a doubt about the loss of wealth 

 e   When a courtesan feels doubtful whether she would lose religious
merit by abandoning a man who is attached to her without giving him the
slightest favour  and thereby causing him unhappiness in this world and
the next  76  this doubt is called a doubt about the loss of a religious
merit 

 f   When a courtesan is uncertain as to whether she might create
disaffection by speaking out  and revealing her love and thus not get
her desire satisfied  this is called a doubt about the loss of pleasure 

Thus end the remarks on doubts 


 Mixed Doubts  

 a   The intercourse or connection with a stranger  whose disposition is
unknown  and who may have been introduced by a lover  or by one who
possessed authority  may be productive either of gain or loss  and
therefore this is called a mixed doubt about the gain and loss of
wealth 

 b   When a courtesan is requested by a friend  or is impelled by pity
to have intercourse with a learned Brahman  a religious student  a
sacrificer  a devotee  or an ascetic who may have all fallen in love
with her  and who may be consequently at the point of death  by doing
this she might either gain or lose religious merit  and therefore this
is called a mixed doubt about the gain and loss of religious merit 

 c   If a courtesan relies solely upon the report of other people   i e   
hearsay  about a man  and goes to him without ascertaining herself
whether he possesses good qualities or not  she may either gain or lose
pleasure in proportion as he may be good or bad  and therefore this is
called a mixed doubt about the gain and loss of pleasure 

Uddalika has described the gains and losses on both sides as follows 

 a   If  when living with a lover  a courtesan gets both wealth and
pleasure from him  it is called a gain on both sides 

 b   When a courtesan lives with a lover at her own expense without
getting any profit out of it  and the lover even takes back from her
what he may have formerly given her  it is called a loss on both sides 

 c   When a courtesan is uncertain whether a new acquaintance would
become attached to her  and  moreover  if he became attached to her 
whether he would give her any thing  it is then called a doubt on both
sides about gains 

 d   When a courtesan is uncertain whether a former enemy  if made up by
her at her own expense  would do her some injury on account of his
grudge against her  or  if becoming attached to her  would take away
angrily from her any thing that he may have given to her  this is called
a doubt on both sides about loss 

Babhravya has described the gains and losses on both sides as follows 

 a   When a courtesan can get money from a man whom she may go to see 
and also money from a man whom she may not go to see  this is called a
gain on both sides 

 b   When a courtesan has to incur further expense if she goes to see a
man  and yet runs the risk of incurring an irremediable loss if she does
not go to see him  this is called a loss on both sides 

 c   When a courtesan is uncertain  whether a particular man would give
her anything on her going to see him  without incurring expense on her
part  or whether on her neglecting him another man would give her
something  this is called a doubt on both sides about gain 

 d   When a courtesan is uncertain  whether  on going at her own expense
to see an old enemy  he would take back from her what he may have given
her  or whether by her not going to see him he would cause some disaster
to fall upon her  this is called a doubt on both sides about loss 

By combining the above  the following six kinds of mixed results are
produced  viz  

 a   Gain on one side  and loss on the other 

 b   Gain on one side  and doubt of gain on the other 

 c   Gain on one side  and doubt of loss on the other 

 d   Loss on one side  and doubt of gain on the other 

 e   Doubt of gain on one side  and doubt of loss on the other 

 f   Doubt of loss on one side  and loss on the other 

A courtesan  having considered all the above things  and taken council
with her friends  should act so as to acquire gain  the chances of great
gain  and the warding off of any great disaster  Religious merit and
pleasure should also be formed into separate combinations like those of
wealth  and then all should be combined with each other  so as to form
new combinations 

When a courtesan consorts with men she should cause each of them to give
her money as well as pleasure  At particular times  such as the Spring
Festivals  etc   she should make her mother announce to the various men 
that on a certain day her daughter would remain with the man who would
gratify such and such a desire of hers 

When young men approach her with delight  she should think of what she
may accomplish through them 

The combination of gains and losses on all sides are  gain on one side 
and loss on all others  loss on one side and gain on all others  gain on
all sides  loss on all sides 

A courtesan should also consider doubts about gain and doubts about loss
with reference both to wealth  religious merit  and pleasure 

Thus ends the consideration of gain  loss  attendant gains  attendant
losses  and doubts 

The different kinds of courtesans are 

A bawd 

A female attendant 

An unchaste woman 

A dancing girl 

A female artisan 

A woman who has left her family 

A woman living on her beauty 

And  finally  a regular courtesan 

All the above kinds of courtesans are acquainted with various kinds of
men  and should consider the ways of getting money from them  of
pleasing them  of separating themselves from them  and of re uniting
with them  They should also take into consideration particular gains and
losses  attendant gains and losses  and doubts in accordance with their
several conditions 

Thus end the considerations of courtesans 

There are also two verses on the subject as follows 

 Men want pleasure  while women want money  and therefore this Part 
which treats of the means of gaining wealth  should be studied  

 There are some women who seek for love  and there are others who seek
for money  for the former the ways of love are told in previous portions
of this work  while the ways of getting money  as practised by
courtesans  are described in this Part  

FOOTNOTE 

 Footnote 76  The souls of men who die with their desires unfulfilled
are said to go to the world of the Manes  and not direct to the Supreme
Spirit  

 END OF PART VI  




PART VII 

ABOUT THE MEANS OF ATTRACTING OTHERS TO YOURSELF 




CHAPTER I 

ON PERSONAL ADORNMENT  ON SUBJUGATING THE HEARTS OF OTHERS  AND ON TONIC
MEDICINES 


When a person fails to obtain the object of his desires by any of the
ways previously related  he should then have recourse to other ways of
attracting others to himself 

Now  good looks  good qualities  youth  and liberality are the chief and
most natural means of making a person agreeable in the eyes of others 
But in the absence of these a man or a woman must have resort to
artificial means  or to art  and the following are some recipes that may
be found useful 

 a   An ointment made of the tabernamontana coronaria  the costus
speciosus or arabicus  and the flacourtia cataphracta  can be used as an
unguent of adornment 

 b   If a fine powder is made of the above plants  and applied to the
wick of a lamp  which is made to burn with the oil of blue vitrol  the
black pigment or lamp black produced therefrom  when applied to the
eye lashes  has the effect of making a person look lovely 

 c   The oil of the hog weed  the echites putescens  the sarina plant 
the yellow amaranth  and the leaf of the nymphae  if applied to the body 
has the same effect 

 d   A black pigment from the same plants produce a similar effect 

 e   By eating the powder of the nelumbrium speciosum  the blue lotus 
and the mesna roxburghii  with ghee and honey  a man becomes lovely in
the eyes of others 

 f   The above things  together with the tabernamontana coronaria  and
the xanthochymus pictorius  if used as an ointment  produce the same
results 

 g   If the bone of a peacock or of an hyena be covered with gold  and
tied on the right hand  it makes a man lovely in the eyes of other
people 

 h   In the same way  if a bead  made of the seed of the jujube  or of
the conch shell  be enchanted by the incantations mentioned in the
Atharvana Veda  or by the incantations of those well skilled in the
science of magic  and tied on the hand  it produces the same result as
described above 

 i   When a female attendant arrives at the age of puberty  her master
should keep her secluded  and when men ardently desire her on account of
her seclusion  and on account of the difficulty of approaching her  he
should then bestow her hand on such a person as may endow her with
wealth and happiness 

This is a means of increasing the loveliness of a person in the eyes of
others 

In the same way  when the daughter of a courtesan arrives at the age of
puberty  the mother should get together a lot of young men of the same
age  disposition  and knowledge as her daughter  and tell them that she
would give her in marriage to the person who would give her presents of
a particular kind 

After this the daughter should be kept in seclusion as far as possible 
and the mother should give her in marriage to the man who may be ready
to give her the presents agreed upon  If the mother is unable to get so
much out of the man  she should show some of her own things as having
been given to the daughter by the bridegroom 

Or  the mother may allow her daughter to be married to the man
privately  as if she was ignorant of the whole affair  and then
pretending that it has come to her knowledge  she may give her consent
to the union 

The daughter  too  should make herself attractive to the sons of wealthy
citizens  unknown to her mother  and make them attached to her  and for
this purpose should meet them at the time of learning to sing  and in
places where music is played  and at the houses of other people  and
then request her mother  through a female friend  or servant  to be
allowed to unite herself to the man who is most agreeable to her  77 

When the daughter of a courtesan is thus given to a man  the ties of
marriage should be observed for one year  and after that she may do what
she likes  But even after the end of the year  when otherwise engaged 
if she should be now and then invited by her first husband to come and
see him  she should put aside her present gain  and go to him for the
night 

Such is the mode of temporary marriage among courtesans  and of
increasing their loveliness  and their value in the eyes of others  What
has been said about them should also be understood to apply to the
daughters of dancing women  whose mothers should give them only to such
persons as are likely to become useful to them in various ways 

Thus end the ways of making oneself lovely in the eyes of others 

 a   If a man  after anointing his lingam with a mixture of the powders
of the white thorn apple  the long pepper  and the black pepper  and
honey  engages in sexual union with a woman  he makes her subject to his
will 

 b   The application of a mixture of the leaf of the plant vatodbhranta 
of the flowers thrown on a human corpse when carried out to be burnt 
and the powder of the bones of the peacock  and of the jiwanjiva bird 
produces the same effect 

 c   The remains of a kite who has died a natural death  ground into
powder  and mixed with cowach and honey  has also the same effect 

 d   Anointing oneself with an ointment made of the plant emblica
myrabolans has the power of subjecting women to one s will 

 e   If a man cuts into small pieces the sprouts of the vajnasunhi
plant  and dips them into a mixture of red arsenic and sulphur  and then
dries them seven times  and applies this powder mixed with honey to his
lingam  he can subjugate a woman to his will directly that he has had
sexual union with her  or  if  by burning these very sprouts at night
and looking at the smoke  he sees a golden moon behind  he will then be
successful with any woman  or if he throws some of the powder of these
same sprouts mixed with the excrement of a monkey upon a maiden  she
will not be given in marriage to any body else 

 f   If pieces of the arris root are dressed with the oil of the mango 
and placed for six months in a hole made in the trunk of the sisu tree 
and are then taken out and made up into an ointment  and applied to the
lingam  this is said to serve as the means of subjugating women 

 g   If the bone of a camel is dipped into the juice of the plant
eclipta prostata  and then burnt  and the black pigment produced from
its ashes is placed in a box also made of the bone of a camel  and
applied together with antimony to the eye lashes with a pencil also made
of the bone of a camel  then that pigment is said to be very pure  and
wholesome for the eyes  and serves as a means of subjugating others to
the person who uses it  The same effect can be produced by black pigment
made of the bones of hawks  vultures  and peacocks 

Thus end the ways of subjugating others to one s own will 

Now the means of increasing sexual vigour are as follows 

 a   A man obtains sexual vigour by drinking milk mixed with sugar  the
root of the uchchata plant  the piper chaba  and liquorice 

 b   Drinking milk mixed with sugar  and having the testicle of a ram or
a goat boiled in it  is also productive of vigour 

 c   The drinking of the juice of the hedysarum gangeticum  the kuili 
and the kshirika plant mixed with milk  produces the same effect 

 d   The seed of the long pepper along with the seeds of the sanseviera
roxburghiana  and the hedysarum gangeticum plant  all pounded together 
and mixed with milk  is productive of a similar result 

 e   According to ancient authors  if a man pounds the seeds or roots of
the trapa bispinosa  the kasurika  the tuscan jasmine  and liquorice 
together with the kshirakapoli  a kind of onion   and puts the powder
into milk mixed with sugar and ghee  and having boiled the whole mixture
on a moderate fire  drinks the paste so formed  he will be able to enjoy
innumerable women 

 f   In the same way  if a man mixes rice with the eggs of the sparrow 
and having boiled this in milk  adds to it ghee and honey  and drinks as
much of it as necessary  this will produce the same effect 

 g   If a man takes the outer covering of sesamum seeds  and soaks them
with the eggs of sparrows  and then  having boiled them in milk  mixed
with sugar and ghee  along with the fruits of the trapa bispinosa and
the kasurika plant  and adding to it the flour of wheat and beans  and
then drinks this composition  he is said to be able to enjoy many women 

 h   If ghee  honey  sugar  and liquorice in equal quantities  the juice
of the fennel plant  and milk are mixed together  this nectar like
composition is said to be holy  and provocative of sexual vigour  a
preservative of life  and sweet to the taste 

 i   The drinking of a paste composed of the asparagus racemosus  the
shvadaushtra plant  the guduchi plant  the long pepper  and liquorice 
boiled in milk  honey  and ghee  in the spring  is said to have the same
effect as the above 

 j   Boiling the asparagus racemosus  and the shvadaushtra plant  along
with the pounded fruits of the premna spinosa in water  and drinking the
same  is said to act in the same way 

 k   Drinking boiled ghee  or clarified butter in the morning during the
spring season  is said to be beneficial to health and strength  and
agreeable to the taste 

 l   If the powder of the seed of the shvadaushtra plant and the flower
of barley are mixed together in equal parts  and a portion of it   i e   
two palas in weight  is eaten every morning on getting up  it has the
same effect as the preceding recipe 

There are also verses on the subject as follows 

 The means 78  of producing love and sexual vigour should be learnt from
the science of medicine  from the Vedas  from those who are learned in
the arts of magic  and from confidential relatives  No means should be
tried which are doubtful in their effects  which are likely to cause
injury to the body  which involve the death of animals  and which bring
us in contact with impure things  Such means should only be used as are
holy  acknowledged to be good  and approved of by Brahmans  and
friends  

FOOTNOTE 

 Footnote 77  It is a custom of the courtesans of Oriental countries to
give their daughters temporarily in marriage when they come of age  and
after they have received an education in the Kama Sutra and other arts 
Full details are given of this at page 76 of  Early Ideas  a group of
Hindoo stories  collected and collated by Anaryan  W  H  Allen and Co  
London  1881   

 Footnote 78  From the earliest times Oriental authors have occupied
themselves about aphrodisiacs  The following note on the subject is
taken from page 29 of a translation of the Hindoo Art of Love  otherwise
the Anunga Runga  alluded to in the preface of this work  Part I   pages
3 and 5    Most Eastern treatises divide aphrodisiacs into two different
kinds  1   the mechanical or natural  such as scarification 
flagellation  etc   and 2   the medicinal or artificial  To the former
belong the application of insects  as is practised by some savage races 
and all orientalists will remember the tale of the old Brahman  whose
young wife insisted upon his being again stung by a wasp   




CHAPTER II 

OF THE WAYS OF EXCITING DESIRE  AND MISCELLANEOUS EXPERIMENTS  AND
RECIPES 


If a man is unable to satisfy a Hastini  or elephant woman  he should
have recourse to various means to excite her passion  At the
commencement he should rub her yoni with his hand or fingers  and not
begin to have intercourse with her until she becomes excited  or
experiences pleasure  This is one way of exciting a woman 

Or  he may make use of certain Apadravyas  or things which are put on or
around the lingam to supplement its length or its thickness  so as to
fit it to the yoni  In the opinion of Babhravya  these Apadravyas should
be made of gold  silver  copper  iron  ivory  buffalo s horn  various
kinds of wood  tin or lead  and should be soft  cool  provocative of
sexual vigour  and well fitted to serve the intended purpose 
Vatsyayana  however  says that they may be made according to the natural
liking of each individual 

The following are the different kinds of Apadravyas 

 1    The armlet   Valaya  should be of the same size as the lingam  and
should have its outer surface made rough with globules 

 2    The couple   Sanghati  is formed of two armlets 

 3    The bracelet   Chudaka  is made by joining three or more armlets 
until they come up to the required length of the lingam 

 4    The single bracelet  is formed by wrapping a single wire around
the lingam  according to its dimensions 

 5   The Kantuka or Jalaka is a tube open at both ends  with a hole
through it  outwardly rough and studded with soft globules  and made to
fit the side of the yoni  and tied to the waist 

When such a thing cannot be obtained  then a tube made of the wood
apple  or tubular stalk of the bottle gourd  or a reed made soft with
oil and extracts of plants  and tied to the waist with strings  may be
made use of  as also a row of soft pieces of wood tied together 

The above are the things that can be used in connection with or in the
place of the lingam 

The people of the southern countries think that true sexual pleasure
cannot be obtained without perforating the lingam  and they therefore
cause it to be pierced like the lobes of the ears of an infant pierced
for earrings 

Now  when a young man perforates his lingam he should pierce it with a
sharp instrument  and then stand in water so long as the blood continues
to flow  At night he should engage in sexual intercourse  even with
vigour  so as to clean the hole  After this he should continue to wash
the hole with decoctions  and increase the size by putting into it small
pieces of cane  and the wrightia antidysenterica  and thus gradually
enlarging the orifice  It may also be washed with liquorice mixed with
honey  and the size of the hole increased by the fruit stalks of the
sima patra plant  The hole should be annointed with a small quantity of
oil 

In the hole made in the lingam a man may put Apadravyas of various
forms  such as the  round   the  round on one side   the  wooden
mortar   the  flower   the  armlet   the  bone of the heron   the  goad
of the elephant   the  collection of eight balls   the  lock of hair  
the  place where four roads meet   and other things named according to
their forms and means of using them  All these Apadravyas should be
rough on the outside according to their requirements 

The ways of enlarging the lingam must be now related 

When a man wishes to enlarge his lingam  he should rub it with the
bristles of certain insects that live in trees  and then  after rubbing
it for ten nights with oils  he should again rub it with the bristles as
before  By continuing to do this a swelling will be gradually produced
in the lingam  and he should then lie on a cot  and cause his lingam to
hang down through a hole in the cot  After this he should take away all
the pain from the swelling by using cool concoctions  The swelling 
which is called  Suka   and is often brought about among the people of
the Dravida country  lasts for life 

If the lingam is rubbed with the following things  viz   the plant
physalis flexuosa  the shavara kandaka plant  the jalasuka plant  the
fruit of the egg plant  the butter of a she buffalo  the hastri charma
plant  and the juice of the vajra rasa plant  a swelling lasting for one
month will be produced 

By rubbing it with oil boiled in the concoctions of the above things 
the same effect will be produced  but lasting for six months 

The enlargement of the lingam is also effected by rubbing it or
moistening it with oil boiled on a moderate fire along with the seeds of
the pomegranate  and the cucumber  the juices of the valuka plant  the
hasti charma plant  and the egg plant 

In addition to the above  other means may be learnt from experienced and
confidential persons 

The miscellaneous experiments and recipes are as follows 

 a   If a man mixes the powder of the milk hedge plant  and the kantaka
plant with the excrement of a monkey  and the powdered root of the
lanjalalika plant  and throws this mixture on a woman  she will not love
any body else afterwards 

 b   If a man thickens the juice of the fruits of the cassia fistula 
and the eugenia jambolana by mixing them with the powder of the soma
plant  the vernonia anthelmintica  the eclipta prostata  and the
lohopa jihirka  and applies this composition to the yoni of a woman  and
then has sexual intercourse with her  his love for her will be
destroyed 

 c   The same effect is produced if a man has connection with a woman
who has bathed in the butter milk of a she buffalo mixed with the
powders of the gopalika plant  the banu padika plant  and the yellow
amaranth 

 d   An ointment made of the flowers of the nauclea cadamba  the hog
plum  and the eugenia jambolana  and used by a woman  causes her to be
disliked by her husband 

 e   Garlands made of the above flowers  when worn by the woman  produce
the same effect 

 f   An ointment made of the fruit of the asteracantha longifolia
 kokilaksha  will contract the yoni of a Hastini or elephant woman  and
this contraction lasts for one night 

 g   An ointment made by pounding the roots of the nelumbrium speciosum 
and of the blue lotus  and the powder of the plant physalis flexuosa
mixed with ghee and honey  will enlarge the yoni of the Mrigi or deer
woman 

 h   An ointment made of the fruit of the emblica myrabolans soaked in
the milky juice of the milk hedge plant  of the soma plant  the
calotropis gigantea  and the juice of the fruit of the vernonia
anthelmintica  will make the hair white 

 i   The juice of the roots of the madayantaka plant  the yellow
amaranth  the anjanika plant  the clitoria ternateea  and the
shlakshnaparni plant  used as a lotion  will make the hair grow 

 j   An ointment made by boiling the above roots in oil  and rubbed in 
will make the hair black  and will also gradually restore hair that has
fallen off 

 k  If lac is saturated seven times in the sweat of the testicle of a
white horse  and applied to a red lip  the lip will become white 

 l   The colour of the lips can be regained by means of the madayantika
and other plants mentioned above under  i  

 m   A woman who hears a man playing on a reed pipe which has been
dressed with the juices of the bahupadika plant  the tabernamontana
coronaria  the costus speciosus or arabicus  the pinus deodora  the
euphorbia antiquorum  the vajra and the kantaka plant  becomes his
slave 

 n   If food be mixed with the fruit of the thorn apple  Dathura  it
causes intoxication 

 o   If water be mixed with oil and the ashes of any kind of grass
except the kusha grass  it becomes the colour of milk 

 p   If yellow myrabolans  the hog plum  the shrawana plant  and the
priyangu plant be all pounded together  and applied to iron pots  these
pots become red 

 q   If a lamp  trimmed with oil extracted from the shrawana and
priyangn plants  its wick being made of cloth and the slough of the
skins of snakes  is lighted  and long pieces of wood placed near it 
those pieces of wood will resemble so many snakes 

 r   Drinking the milk of a white cow who has a white calf at her feet
is auspicious  produces fame  and preserves life 

 s   The blessings of venerable Brahmans  well propitiated  have the
same effect 

There are also some verses in conclusion 

 Thus have I written in a few words the  Science of love   after reading
the texts of ancient authors  and following the ways of enjoyment
mentioned in them  

 He who is acquainted with the true principles of this science pays
regard to Dharma  Artha  Kama  and to his own experiences  as well as to
the teachings of others  and does not act simply on the dictates of his
own desire  As for the errors in the science of love which I have
mentioned in this work  on my own authority as an author  I have 
immediately after mentioning them  carefully censured and prohibited
them  

 An act is never looked upon with indulgence for the simple reason that
it is authorised by the science  because it ought to be remembered that
it is the intention of the science  that the rules which it contains
should only be acted upon in particular cases  After reading and
considering the works of Babhravya and other ancient authors  and
thinking over the meaning of the rules given by them  the Kama Sutra was
composed  according to the precepts of Holy Writ  for the benefit of the
world  by Vatsyayana  while leading the life of a religious student  and
wholly engaged in the contemplation of the Deity  

 This work is not intended to be used merely as an instrument for
satisfying our desires  A person  acquainted with the true principles of
this science  and who preserves his Dharma  Artha  and Kama  and has
regard for the practices of the people  is sure to obtain the mastery
over his senses  

 In short  an intelligent and prudent person  attending to Dharma and
Artha  and attending to Kama also  without becoming the slave of his
passions  obtains success in everything that he may undertake  

 END OF PART VII  




CONCLUDING REMARKS 


Thus ends  in seven parts  the Kama Sutra of Vatsyayana  which might
otherwise be called a treatise on men and women  their mutual
relationship  and connection with each other 

It is a work that should be studied by all  both old and young  the
former will find in it real truths  gathered by experience  and already
tested by themselves  while the latter will derive the great advantage
of learning things  which some perhaps may otherwise never learn at all 
or which they may only learn when it is too late   too late  those
immortal words of Mirabeau  to profit by the learning 

It can also be fairly commended to the student of social science and of
humanity  and above all to the student of those early ideas  which have
gradually filtered down through the sands of time  and which seem to
prove that the human nature of to day is much the same as the human
nature of the long ago 

It has been said of Balzac  the great  if not the greatest of French
novelists  that he seemed to have inherited a natural and intuitive
perception of the feelings of men and women  and has described them with
an analysis worthy of a man of science  The author of the present work
must also have had a considerable knowledge of the humanities  Many of
his remarks are so full of simplicity and truth  that they have stood
the test of time  and stand out still as clear and true as when they
were first written  some eighteen hundred years ago 

As a collection of facts  told in plain and simple language  it must be
remembered that in those early days there was apparently no idea of
embellishing the work  either with a literary style  a flow of
language  or a quantity of superfluous padding  The author tells the
world what he knows in very concise language  without any attempt to
produce an interesting story  From his facts how many novels could be
written  Indeed much of the matter contained in parts III  IV  V  and
VI   has formed the basis of many of the stories and the tales of past
centuries 

There will be found in part VII   some curious recipes  Many of them
appear to be as primitive as the book itself  but in later works of the
same nature these recipes and prescriptions appear to have increased 
both as regards quality and quantity  In the Anunga Runga or  The Stage
of Love   mentioned at page 5 of the Preface in Part I   there are found
no less than thirty three different subjects for which one hundred and
thirty recipes and prescriptions are given 

As the details may be interesting  these subjects are described as
follows 

1  For hastening the paroxysm of the woman 

2  For delaying the organs of the man 

3  Aphrodisiacs 

4  For thickening and enlarging the lingam  rendering it sound and
strong  hard and lusty 

5  For narrowing and contracting the yoni 

6  For perfuming the yoni 

7  For removing and destroying the hair of the body 

8  For removing the sudden stopping of the monthly ailment 

9  For abating the immoderate appearance of the monthly ailment 

10  For purifying the womb 

11  For causing pregnancy 

12  For preventing miscarriage and other accidents 

13  For ensuring easy labour and ready deliverance 

14  For limiting the number of children 

15  For thickening and beautifying the hair 

16  For obtaining a good black colour to it 

17  For whitening and bleaching it 

18  For renewing it 

19  For clearing the skin of the face from eruptions that break out and
leave black spots upon it 

20  For removing the black colour of the epidermis 

21  For enlarging the breasts of women 

22  For raising and hardening pendulous breasts 

23  For giving a fragrance to the skin 

24  For removing the evil savour of perspiration 

25  For anointing the body after bathing 

26  For causing a pleasant smell to the breath 

27  Drugs and charms for the purposes of fascinating  overcoming  and
subduing either men or women 

28  Recipes for enabling a woman to attract and preserve her husband s
love 

29  Magical collyriums for winning love and friendship 

30  Prescriptions for reducing other persons to submission 

31  Philter pills  and other charms 

32  Fascinating incense  or fumigation 

33  Magical verses which have the power of fascination 

Of the one hundred and thirty recipes given  many of them are absurd 
but not more perhaps than many of the recipes and prescriptions in use
in Europe not so very long ago  Love philters  charms  and herbal
remedies have been  in early days  as freely used in Europe as in Asia 
and doubtless some people believe in them still in many places 

And now  one word about the author of the work  the good old sage
Vatsyayana  It is much to be regretted that nothing can be discovered
about his life  his belongings  and his surroundings  At the end of Part
VII  he states that he wrote the work while leading the life of a
religious student  probably at Benares  and while wholly engaged in the
contemplation of the Deity  He must have arrived at a certain age at
that time  for throughout he gives us the benefit of his experience  and
of his opinions  and these bear the stamp of age rather than of youth 
indeed the work could hardly have been written by a young man 

In a beautiful verse of the Vedas of the Christians it has been said of
the peaceful dead  that they rest from their labours  and that their
works do follow them  Yes indeed  the works of men of genius do follow
them  and remain as a lasting treasure  And though there may be
disputes and discussions about the immortality of the body or the soul 
nobody can deny the immortality of genius  which ever remains as a
bright and guiding star to the struggling humanities of succeeding ages 
This work  then  which has stood the test of centuries  has placed
Vatsyayana among the immortals  and on This  and on Him no better elegy
or eulogy can be written than the following lines 

    So long as lips shall kiss  and eyes shall see 
   So long lives This  and This gives life to Thee  

                                        

 Works issued by the Council of the  KAMA SHASTRA SOCIETY 


 DETAILED PROSPECTUSES CAN BE HAD  


II 

   ANANGA RANGA 
     Stage of the Bodiless One  
   OR THE
   HINDOO ART OF LOVE 
     Ars Amoris Indica   

   TRANSLATED FROM THE SANSKRIT AND ANNOTATED BY
   A  F  F  AND B  F  R 

     Ready  

This work may fairly be pronounced unique from the days of Sotades and
Ovid to our time  Western authors have treated the subject either
jocularly  or with a tendency to hymn the joys of immorality  The Indian
author has taken the opposite view  and it is impossible not to admire
the delicacy with which he has handled an exceedingly delicate theme 


III 

   THE
   PERFUMED GARDEN 
   OF THE
   SHEIK NEFZAOUI 
   OR THE
    ARAB ART OF LOVE  

   XVITH CENTURY 

   TRANSLATED FROM THE FRENCH VERSION OF THE ARABIAN MS 

     Ready  

    This  the authorized version  is printed in purple and red ink  and
ornamented with Arabesque Initial Ornaments 

                                        

Transcriber s note

All occurrences of  i e   have been italicized for consistency 

On Page 128 there is a paragraph listed as   2    However  there is
no preceding paragraph listed as   1    This is unchanged 

The following changes have been made to the text 

Page 3   Sancrit literature  changed to  Sanscrit literature  

Page 4   calied Pachivedas  changed to  called Pachivedas  

Page 9   sensual grat fication  changed to  sensual gratification  

Page 12   written by Nundi in one  changed to  written by Nandi in one  

Page 12   Babhravya  an inheritant  changed to  Babhravya  an
inhabitant  

Page 22  in this version   Footnote  7   now nnknown  changed to  now
unknown  

Page 27   at the botttom  changed to  at the bottom  

Page 29   should be understand  changed to  should be understood  

Page 32   heir heads shaved  changed to  their heads shaved  

Page 33  in this version   Footnote  29   fiction  imitiating him 
changed to  fiction  imitating him  

Page 37  in this version   Footnote  32   technical term throughont 
changed to  technical term throughout  

Page 39   highesf union  changed to  highest union  

Page 41   if ihe ways  changed to  if the ways  

Page 45   neither has the rice seven colours  changed to  neither has
the rice five colours  

Page 51   is is called a  changed to  it is called a  

Page 52   passion is e ces ve  changed to  passion is excessive  

Page 52   Middllng  changed to  Middling  

Page 53   breasts  it is called the  changed to  breasts  is called
the  

Page 70   the ennuch moves about  changed to  the eunuch moves about  

Page 70   passes the tongue ever the end  changed to  passes the tongue
over the end  

Page 71   sonthern bank of the Jumna  changed to  southern bank of the
Jumna  

Page 72   be made nse of  changed to  be made use of  

Page 73   can then eat sweatmeats  changed to  can then eat sweetmeats  

Page 76   End of Part II  added 

Page 82   he should them embrace  changed to  he should then embrace  

Page 93  in this version   Footnote  49   Woman is a monaganous animal 
to  Woman is a monogamous animal  

Page 101   remarried  or a concubine  changed to  re married  or a
concubine  

Page 104   Tho followers of Babhravya says  changed to  The followers of
Babhravya say  

Page 106   the ttme of her turn  changed to  the time of her turn  

Page 110   if his inaccesibility  changed to  if his inaccessibility  

Page 112   A covetuous woman  changed to  A covetous woman  

Page 117   better dressed that before  changed to  better dressed than
before  

Page 127  in this version   Footnote  61 

    jure  changed to  jure  

    profound  changed to  profond  

    Voulez vous qu infidele  changed to  Voulez vous qu infidele  

    language  changed  langage  

    seul  changed to  seule  

    et  changed to  ou  

    gouter  changed to  gouter  

    delire  changed to  delire  

    ou  changed to  ou  

    remede  changed to  remede  

    a  changed to  a  

    ou vous voit on  changed to  ou vous voit on  

Page 128   moon light  changed to  moonlight  

Page 131  in this version   Footnote  68   Apar ntakas  changed to
 Aparantakas  

Page 132   t lling them  changed to  telling them  

Page 133   easily accesible  changed to  easily accessible  

Page 133   whem he is anxious  changed to  whom he is anxious  

Page 135   fear of avarice  changed to  fear or avarice  

Page 136   ways for seduciug  changed to  ways of seducing  

Page 138   own maintainance  changed to  own maintenance  

Page 140   beauty  and aimiability  changed to  beauty  and amiability  

Page 140   to ssess activity  changed to  to possess activity  

Page 143  in this version   Footnote  74   In India  changed to  in
India  

Page 145   him   f   changed to  him   If   

Page 146   account of its subtletly  changed to  account of its
subtlety  

Page 159   aud well to do  changed to  and well to do  

Page 168   incanations mentioned  changed to  incantations mentioned  

Page 171   trapa bisqinosa  changed to  trapa bispinosa  

Page 173   he of the same size  changed to  be of the same size  

Page 175   seeds of the pomegranite  changed to  seeds of the
pomegranate  

Page 179   ready deliverence  changed to  ready deliverance  








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