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1In the literature of all countries there will be found a certain number
2of works treating especially of love. Everywhere the subject is dealt
3with differently, and from various points of view. In the present
4publication it is proposed to give a complete translation of what is
5considered the standard work on love in Sanscrit literature, and which
6is called the 'Vatsyayana Kama Sutra,' or Aphorisms on Love, by
7Vatsyayana.
8
9While the introduction will bear with the evidence concerning the date
10of the writing, and the commentaries written upon it, the chapters
11following the introduction will give a translation of the work itself.
12It is, however, advisable to furnish here a brief analysis of works of
13the same nature, prepared by authors who lived and wrote years after
14Vatsya had passed away, but who still considered him as a great
15authority, and always quoted him as the chief guide to Hindoo erotic
16literature.
17
18Besides the treatise of Vatsyayana the following works on the same
19subject are procurable in India:--
20
21 1. The Ratirahasya, or secrets of love.
22
23 2. The Panchasakya, or the five arrows.
24
25 3. The Smara Pradipa, or the light of love.
26
27 4. The Ratimanjari, or the garland of love.
28
29 5. The Rasmanjari, or the sprout of love.
30
31 6. The Anunga Runga, or the stage of love; also called
32 Kamaledhiplava, or a boat in the ocean of love.
33
34The author of the 'Secrets of Love' (No. 1) was a poet named Kukkoka. He
35composed his work to please one Venudutta, who was perhaps a king. When
36writing his own name at the end of each chapter he calls himself "Siddha
37patiya pandita," _i.e._, an ingenious man among learned men. The work
38was translated into Hindi years ago, and in this the author's name was
39written as Koka. And as the same name crept into all the translations
40into other languages in India, the book became generally known, and the
41subject was popularly called Koka Shastra, or doctrines of Koka, which
42is identical with the Kama Shastra, or doctrines of love, and the words
43Koka Shastra and Kama Shastra are used indiscriminately.
44
45The work contains nearly eight hundred verses, and is divided into ten
46chapters, which are called Pachivedas. Some of the things treated of in
47this work are not to be found in the Vatsyayana, such as the four
48classes of women, viz., the Padmini, Chitrini, Shankini and Hastini, as
49also the enumeration of the days and hours on which the women of the
50different classes become subject to love. The author adds that he wrote
51these things from the opinions of Gonikaputra and Nandikeshwara, both of
52whom are mentioned by Vatsyayana, but their works are not now extant. It
53is difficult to give any approximate idea as to the year in which the
54work was composed. It is only to be presumed that it was written after
55that of Vatsyayana, and previous to the other works on this subject that
56are still extant. Vatsyayana gives the names of ten authors on the
57subject, all of whose works he had consulted, but none of which are
58extant, and does not mention this one. This would tend to show that
59Kukkoka wrote after Vatsya, otherwise Vatsya would assuredly have
60mentioned him as an author in this branch of literature along with the
61others.
62
63The author of the 'Five Arrows' (No. 2 in the list) was one Jyotirisha.
64He is called the chief ornament of poets, the treasure of the sixty-four
65arts, and the best teacher of the rules of music. He says that he
66composed the work after reflecting on the aphorisms of love as revealed
67by the gods, and studying the opinions of Gonikaputra, Muladeva,
68Babhravya, Ramtideva, Nundikeshwara and Kshemandra. It is impossible to
69say whether he had perused all the works of these authors, or had only
70heard about them; anyhow, none of them appear to be in existence now.
71This work contains nearly six hundred verses, and is divided into five
72chapters, called Sayakas or Arrows.
73
74The author of the 'Light of Love' (No. 3) was the poet Gunakara, the son
75of Vechapati. The work contains four hundred verses, and gives only a
76short account of the doctrines of love, dealing more with other
77matters.
78
79'The Garland of Love' (No. 4) is the work of the famous poet Jayadeva,
80who said about himself that he is a writer on all subjects. This
81treatise is, however, very short, containing only one hundred and
82twenty-five verses.
83
84The author of the 'Sprout of Love' (No. 5) was a poet called Bhanudatta.
85It appears from the last verse of the manuscript that he was a resident
86of the province of Tirhoot, the son of a Brahman named Ganeshwar, who
87was also a poet. The work, written in Sanscrit, gives the descriptions
88of different classes of men and women, their classes being made out from
89their age, description, conduct, etc. It contains three chapters, and
90its date is not known, and cannot be ascertained.
91
92'The Stage of Love' (No. 6) was composed by the poet Kullianmull, for
93the amusement of Ladkhan, the son of Ahmed Lodi, the same Ladkhan being
94in some places spoken of as Ladana Mull, and in others as Ladanaballa.
95He is supposed to have been a relation or connection of the house of
96Lodi, which reigned in Hindostan from A.D. 1450-1526. The work would,
97therefore, have been written in the fifteenth or sixteenth century. It
98contains ten chapters, and has been translated into English, but only
99six copies were printed for private circulation. This is supposed to be
100the latest of the Sanscrit works on the subject, and the ideas in it
101were evidently taken from previous writings of the same nature.
102
103The contents of these works are in themselves a literary curiosity.
104There are to be found both in Sanscrit poetry and in the Sanscrit drama
105a certain amount of poetical sentiment and romance, which have, in every
106country and in every language, thrown an immortal halo round the
107subject. But here it is treated in a plain, simple, matter of fact sort
108of way. Men and women are divided into classes and divisions in the same
109way that Buffon and other writers on natural history have classified and
110divided the animal world. As Venus was represented by the Greeks to
111stand forth as the type of the beauty of woman, so the Hindoos describe
112the Padmini or Lotus woman as the type of most perfect feminine
113excellence, as follows:
114
115She in whom the following signs and symptoms appear is called a Padmini.
116Her face is pleasing as the full moon; her body, well clothed with
117flesh, is soft as the Shiras or mustard flower, her skin is fine,
118tender and fair as the yellow lotus, never dark coloured. Her eyes are
119bright and beautiful as the orbs of the fawn, well cut, and with reddish
120corners. Her bosom is hard, full and high; she has a good neck; her nose
121is straight and lovely, and three folds or wrinkles cross her
122middle--about the umbilical region. Her yoni resembles the opening lotus
123bud, and her love seed (Kama salila) is perfumed like the lily that has
124newly burst. She walks with swan-like gait, and her voice is low and
125musical as the note of the Kokila bird, she delights in white raiments,
126in fine jewels, and in rich dresses. She eats little, sleeps lightly,
127and being as respectful and religious as she is clever and courteous,
128she is ever anxious to worship the gods, and to enjoy the conversation
129of Brahmans. Such, then, is the Padmini or Lotus woman.
130
131Detailed descriptions then follow of the Chitrini or Art woman; the
132Shankhini or Conch woman, and the Hastini or Elephant woman, their days
133of enjoyment, their various seats of passion, the manner in which they
134should be manipulated and treated in sexual intercourse, along with the
135characteristics of the men and women of the various countries in
136Hindostan. The details are so numerous, and the subjects so seriously
137dealt with, and at such length, that neither time nor space will permit
138of their being given here.
139
140One work in the English language is somewhat similar to these works of
141the Hindoos. It is called 'Kalogynomia: or the Laws of Female Beauty,'
142being the elementary principles of that science, by T. Bell, M.D., with
143twenty-four plates, and printed in London in 1821. It treats of Beauty,
144of Love, of Sexual Intercourse, of the Laws regulating that Intercourse,
145of Monogamy and Polygamy, of Prostitution, of Infidelity, ending with a
146_catalogue raisonnée_ of the defects of female beauty.
147
148Other works in English also enter into great details of private and
149domestic life. 'The Elements of Social Science, or Physical, Sexual and
150Natural Religion,' by a Doctor of Medicine, London, 1880, and 'Every
151Woman's Book,' by Dr. Waters, 1826. To persons interested in the above
152subjects these works will be found to contain such details as have been
153seldom before published, and which ought to be thoroughly understood by
154all philanthropists and benefactors of society.
155
156After a perusal of the Hindoo work, and of the English books above
157mentioned, the reader will understand the subject, at all events from a
158materialistic, realistic and practical point of view. If all science is
159founded more or less on a stratum of facts, there can be no harm in
160making known to mankind generally certain matters intimately connected
161with their private, domestic, and social life.
162
163Alas! complete ignorance of them has unfortunately wrecked many a man
164and many a woman, while a little knowledge of a subject generally
165ignored by the masses would have enabled numbers of people to have
166understood many things which they believed to be quite incomprehensible,
167or which were not thought worthy of their consideration.
168
169
170
171
172INTRODUCTION.
173
174
175It may be interesting to some persons to learn how it came about that
176Vatsyayana was first brought to light and translated into the English
177language. It happened thus. While translating with the pundits the
178'Anunga runga, or the stage of love,' reference was frequently found to
179be made to one Vatsya. The sage Vatsya was of this opinion, or of that
180opinion. The sage Vatsya said this, and so on. Naturally questions were
181asked who the sage was, and the pundits replied that Vatsya was the
182author of the standard work on love in Sanscrit literature, that no
183Sanscrit library was complete without his work, and that it was most
184difficult now to obtain in its entire state. The copy of the manuscript
185obtained in Bombay was defective, and so the pundits wrote to Benares,
186Calcutta and Jeypoor for copies of the manuscript from Sanscrit
187libraries in those places. Copies having been obtained, they were then
188compared with each other, and with the aid of a Commentary called
189'Jayamangla' a revised copy of the entire manuscript was prepared, and
190from this copy the English translation was made. The following is the
191certificate of the chief pundit:--
192
193"The accompanying manuscript is corrected by me after comparing four
194different copies of the work. I had the assistance of a Commentary
195called 'Jayamangla' for correcting the portion in the first five parts,
196but found great difficulty in correcting the remaining portion, because,
197with the exception of one copy thereof which was tolerably correct, all
198the other copies I had were far too incorrect. However, I took that
199portion as correct in which the majority of the copies agreed with each
200other."
201
202The 'Aphorisms on Love,' by Vatsyayana, contains about one thousand two
203hundred and fifty slokas or verses, and are divided into parts, parts
204into chapters, and chapters into paragraphs. The whole consists of
205seven parts, thirty-six chapters, and sixty-four paragraphs. Hardly
206anything is known about the author. His real name is supposed to be
207Mallinaga or Mrillana, Vatsyayana being his family name. At the close of
208the work this is what he writes about himself:
209
210"After reading and considering the works of Babhravya and other ancient
211authors, and thinking over the meaning of the rules given by them, this
212treatise was composed, according to the precepts of the Holy Writ, for
213the benefit of the world, by Vatsyayana, while leading the life of a
214religious student at Benares, and wholly engaged in the contemplation of
215the Deity. This work is not to be used merely as an instrument for
216satisfying our desires. A person acquainted with the true principles of
217this science, who preserves his Dharma (virtue or religious merit), his
218Artha (worldly wealth) and his Kama (pleasure or sensual gratification),
219and who has regard to the customs of the people, is sure to obtain the
220mastery over his senses. In short, an intelligent and knowing person,
221attending to Dharma and Artha and also to Kama, without becoming the
222slave of his passions, will obtain success in everything that he may
223do."
224
225It is impossible to fix the exact date either of the life of Vatsyayana
226or of his work. It is supposed that he must have lived between the first
227and the sixth centuries of the Christian era, on the following
228grounds:--He mentions that Satkarni Srtvahan, a king of Kuntal, killed
229Malayevati his wife with an instrument called kartari by striking her in
230the passion of love, and Vatsya quotes this case to warn people of the
231danger arising from some old customs of striking women when under the
232influence of this passion. Now this king of Kuntal is believed to have
233lived and reigned during the first century A.C., and consequently Vatsya
234must have lived after him. On the other hand, Virahamihira, in the
235eighteenth chapter of his 'Brihatsanhita,' treats of the science of
236love, and appears to have borrowed largely from Vatsyayana on the
237subject. Now Virahamihira is said to have lived during the sixth century
238A.D., and as Vatsya must have written his works previously, therefore
239not earlier than the first century, A.C., and not later than the sixth
240century A.D., must be considered as the approximate date of his
241existence.
242
243On the text of the 'Aphorisms on Love,' by Vatsyayana, only two
244commentaries have been found. One called 'Jayamangla' or 'Sutrabashya,'
245and the other 'Sutra vritti.' The date of the 'Jayamangla' is fixed
246between the tenth and thirteenth centuries A.D., because while treating
247of the sixty-four arts an example is taken from the 'Kávyaprakásha,'
248which was written about the tenth century A.D. Again, the copy of the
249commentary procured was evidently a transcript of a manuscript which
250once had a place in the library of a Chaulukyan king named Vishaladeva,
251a fact elicited from the following sentence at the end of it:--
252
253"Here ends the part relating to the art of love in the commentary on the
254'Vatsyayana Kama Sutra,' a copy from the library of the king of kings,
255Vishaladeva, who was a powerful hero, as it were a second Arjuna, and
256head jewel of the Chaulukya family."
257
258Now it is well known that this king ruled in Guzerat from 1244 to 1262
259A.D., and founded a city called Visalnagur. The date, therefore, of the
260commentary is taken to be not earlier than the tenth and not later than
261the thirteenth century. The author of it is supposed to be one
262Yashodhara, the name given him by his preceptor being Indrapada. He
263seems to have written it during the time of affliction caused by his
264separation from a clever and shrewd woman, at least that is what he
265himself says at the end of each chapter. It is presumed that he called
266his work after the name of his absent mistress, or the word may have
267some connection with the meaning of her name.
268
269This commentary was most useful in explaining the true meaning of
270Vatsyayana, for the commentator appears to have had a considerable
271knowledge of the times of the older author, and gives in some places
272very minute information. This cannot be said of the other commentary,
273called "Sutra vritti," which was written about A.D., by Narsing Shastri,
274a pupil of a Sarveshwar Shastri; the latter was a descendant of Bhaskur,
275and so also was our author, for at the conclusion of every part he calls
276himself Bhaskur Narsing Shastra. He was induced to write the work by
277order of the learned Raja Vrijalala, while he was residing in Benares,
278but as to the merits of this commentary it does not deserve much
279commendation. In many cases the writer does not appear to have
280understood the meaning of the original author, and has changed the text
281in many places to fit in with his own explanations.
282
283A complete translation of the original work now follows. It has been
284prepared in complete accordance with the text of the manuscript, and is
285given, without further comments, as made from it.
286
287
288
289
290PART I.
291
292THE VATSYAYANA SUTRA.
293
294INTRODUCTORY PREFACE.
295
296SALUTATION TO DHARMA, ARTHA AND KAMA.
297
298
299In the beginning, the Lord of Beings created men and women, and in the
300form of commandments in one hundred thousand chapters laid down rules
301for regulating their existence with regard to Dharma,[1] Artha,[2] and
302Kama.[3] Some of these commandments, namely those which treated of
303Dharma, were separately written by Swayambhu Manu; those that related to
304Artha were compiled by Brihaspati; and those that referred to Kama were
305expounded by Nandi, the follower of Mahadeva, in one thousand chapters.
306
307Now these 'Kama Sutra' (Aphorisms on Love), written by Nandi in one
308thousand chapters, were reproduced by Shvetaketu, the son of Uddvalaka,
309in an abbreviated form in five hundred chapters, and this work was again
310similarly reproduced in an abridged form, in one hundred and fifty
311chapters, by Babhravya, an inhabitant of the Punchala (South of Delhi)
312country. These one hundred and fifty chapters were then put together
313under seven heads or parts named severally--
314
3151st. Sadharana (general topics).
316
3172nd. Samprayogika (embraces, etc.).
318
3193rd. Kanya Samprayuktaka (union of males and females).
320
3214th. Bharyadhikarika (on one's own wife).
322
3235th. Paradika (on the wives of other people).
324
3256th. Vaisika (on courtesans).
326
3277th. Aupamishadika (on the arts of seduction, tonic medicines, etc.).
328
329The sixth part of this last work was separately expounded by Dattaka at
330the request of the public women of Pataliputra (Patna), and in the same
331way Charayana explained the first part of it. The remaining parts, viz.,
332the second, third, fourth, fifth, and seventh were each separately
333expounded by--
334
335Suvarnanabha (second part).
336
337Ghotakamukha (third part).
338
339Gonardiya (fourth part).
340
341Gonikaputra (fifth part).
342
343Kuchumara (seventh part), respectively.
344
345Thus the work being written in parts by different authors was almost
346unobtainable, and as the parts which were expounded by Dattaka and the
347others treated only of the particular branches of the subject to which
348each part related, and moreover as the original work of Babhravya was
349difficult to be mastered on account of its length, Vatsyayana,
350therefore, composed his work in a small volume as an abstract of the
351whole of the works of the above-named authors.
352
353FOOTNOTES:
354
355[Footnote 1: Dharma is acquisition of religious merit, and is fully
356described in Chapter 5, Volume III., of Talboys Wheeler's 'History of
357India,' and in the edicts of Asoka.]
358
359[Footnote 2: Artha is acquisition of wealth and property, etc.]
360
361[Footnote 3: Kama is love, pleasure and sensual gratification.
362
363These three words are retained throughout in their original, as
364technical terms. They may also be defined as virtue, wealth and
365pleasure, the three things repeatedly spoken of in the Laws of Manu.]
366
367
368
369
370PART I.
371
372
373CHAPTER I.
374
375BEING THE INDEX TO OR CONTENTS OF THE WORK.
376
377
378 Chapter II. Observations on the three worldly attainments of
379 Virtue, Wealth and Love.
380
381 " III. On the study of the Sixty-four Arts.
382
383 " IV. On the Arrangements of a House, and Household Furniture;
384 and about the Daily Life of a Citizen, his
385 Companions, Amusements, &c.
386
387 " V. About classes of Women fit and unfit for Congress with
388 the Citizen, and of Friends, and Messengers.
389
390
391PART II.
392
393ON SEXUAL UNION.
394
395 Chapter I. Kinds of Union according to Dimensions, Force of Desire,
396 and Time; and on the different kinds of Love.
397
398 " II. Of the Embrace.
399
400 " III. On Kissing.
401
402 " IV. On Pressing or Marking with the Nails.
403
404 " V. On Biting, and the ways of Love to be employed with
405 regard to Women of different countries.
406
407 " VI. On the various ways of Lying Down, and the different
408 kinds of Congress.
409
410 " VII. On the various ways of Striking, and of the Sounds
411 appropriate to them.
412
413 " VIII. About females acting the part of Males.
414
415 " IX. On holding the Lingam in the Mouth.
416
417 " X. How to begin and how to end the Congress. Different
418 kinds of Congress, and Love Quarrels.
419
420
421PART III.
422
423ABOUT THE ACQUISITION OF A WIFE.
424
425 Chapter I. Observations on Betrothal and Marriage.
426
427 " II. About creating Confidence in the Girl.
428
429 " III. Courtship, and the manifestations of the feelings by
430 outward signs and deeds.
431
432 " IV. On things to be done only by the Man, and the
433 acquisition of the Girl thereby. Also what to be done
434 by a Girl to gain over a Man and subject him to her.
435
436 " V. On the different Forms of Marriage.
437
438
439PART IV.
440
441ABOUT A WIFE.
442
443 Chapter I. On the manner of living of a virtuous Woman, and of her
444 behaviour during the absence of her Husband.
445
446 " II. On the conduct of the eldest Wife towards the other
447 Wives of her husband, and of the younger Wife towards
448 the elder ones. Also on the conduct of a Virgin Widow
449 re-married; of a Wife disliked by her Husband; of the
450 Women in the King's Harem; and of a Husband who has
451 more than one Wife.
452
453
454PART V.
455
456ABOUT THE WIVES OF OTHER PEOPLE.
457
458 Chapter I. On the Characteristics of Men and Women, and the reason
459 why Women reject the Addresses of Men. About Men who
460 have Success with Women, and about Women who are
461 easily gained over.
462
463 " II. About making Acquaintance with the Woman, and of the
464 efforts to gain her over.
465
466 " III. Examination of the State of a Woman's mind.
467
468 " IV. The business of a Go-between.
469
470 " V. On the Love of Persons in authority with the Wives of
471 other People.
472
473 " VI. About the Women of the Royal Harem, and of the keeping
474 of one's own Wife.
475
476
477PART VI.
478
479ABOUT COURTESANS.
480
481 Chapter I. Of the Causes of a Courtesan resorting to Men; of the
482 means of Attaching to herself the Man desired, and
483 the kind of Man that it is desirable to be acquainted
484 with.
485
486 " II. Of a Courtesan living with a Man as his Wife.
487
488 " III. Of the means of getting Money; of the Signs of a Lover
489 who is beginning to be weary, and of the way to get
490 rid of him.
491
492 " IV. About a Re-union with a former Lover.
493
494 " V. Of different kinds of Gain.
495
496 " VI. Of Gains and Losses, attendant Gains and Losses, and
497 Doubts; and lastly, the different kinds of
498 Courtesans.
499
500
501PART VII.
502
503ON THE MEANS OF ATTRACTING OTHERS TO ONE'S SELF.
504
505 Chapter I. On Personal Adornment, subjugating the hearts of others,
506 and of tonic medicines.
507
508 " II. Of the Means of exciting Desire, and of the ways of
509 enlarging the Lingam. Miscellaneous Experiments and
510 Receipts.
511
512
513
514
515PART I.
516
517
518
519
520CHAPTER II.
521
522ON THE ACQUISITION OF DHARMA, ARTHA AND KAMA.
523
524
525Man, the period of whose life is one hundred years, should practise
526Dharma, Artha, and Kama at different times and in such a manner that
527they may harmonize together and not clash in any way. He should acquire
528learning in his childhood, in his youth and middle age he should attend
529to Artha and Kama, and in his old age he should perform Dharma, and thus
530seek to gain Moksha, _i.e._, release from further transmigration. Or, on
531account of the uncertainty of life, he may practise them at times when
532they are enjoined to be practised. But one thing is to be noted, he
533should lead the life of a religious student until he finishes his
534education.
535
536_Dharma_ is obedience to the command of the Shastra or Holy Writ of the
537Hindoos to do certain things, such as the performance of sacrifices,
538which are not generally done because they do not belong to this world,
539and produce no visible effect; and not to do other things, such as
540eating meat, which is often done because it belongs to this world, and
541has visible effects.
542
543Dharma should be learnt from the Shruti (Holy Writ), and from those
544conversant with it.
545
546_Artha_ is the acquisition of arts, land, gold, cattle, wealth,
547equipages and friends. It is, further, the protection of what is
548acquired, and the increase of what is protected.
549
550Artha should be learnt from the king's officers, and from merchants who
551may be versed in the ways of commerce.
552
553_Kama_ is the enjoyment of appropriate objects by the five senses of
554hearing, feeling, seeing, tasting, and smelling, assisted by the mind
555together with the soul. The ingredient in this is a peculiar contact
556between the organ of sense and its object, and the consciousness of
557pleasure which arises from that contact is called Kama.
558
559Kama is to be learnt from the Kama Sutra (aphorisms on love) and from
560the practice of citizens.
561
562When all the three, viz., Dharma, Artha, and Kama come together, the
563former is better than the one which follows it, _i.e._, Dharma is better
564than Artha, and Artha is better than Kama. But Artha should be always
565first practised by the king, for the livelihood of men is to be obtained
566from it only. Again, Kama being the occupation of public women, they
567should prefer it to the other two, and these are exceptions to the
568general rule.
569
570
571_Objection 1._
572
573Some learned men say that as Dharma is connected with things not
574belonging to this world, it is appropriately treated of in a book; and
575so also is Artha, because it is practised only by the application of
576proper means, and a knowledge of those means can only be obtained by
577study and from books. But Kama being a thing which is practised even by
578the brute creation, and which is to be found everywhere, does not want
579any work on the subject.
580
581
582_Answer._
583
584This is not so. Sexual intercourse being a thing dependent on man and
585woman requires the application of proper means by them, and those means
586are to be learnt from the Kama Shastra. The non-application of proper
587means, which we see in the brute creation, is caused by their being
588unrestrained, and by the females among them only being fit for sexual
589intercourse at certain seasons and no more, and by their intercourse not
590being preceded by thought of any kind.
591
592
593_Objection 2._
594
595The Lokayatikas[4] say:--Religious ordinances should not be observed,
596for they bear a future fruit, and at the same time it is also doubtful
597whether they will bear any fruit at all. What foolish person will give
598away that which is in his own hands into the hands of another?
599Moreover, it is better to have a pigeon to-day than a peacock to-morrow;
600and a copper coin which we have the certainty of obtaining, is better
601than a gold coin, the possession of which is doubtful.
602
603
604_Answer._
605
606It is not so. 1st. Holy Writ, which ordains the practice of Dharma, does
607not admit of a doubt.
608
6092nd. Sacrifices such as those made for the destruction of enemies, or
610for the fall of rain, are seen to bear fruit.
611
6123rd. The sun, moon, stars, planets and other heavenly bodies appear to
613work intentionally for the good of the world.
614
6154th. The existence of this world is effected by the observance of the
616rules respecting the four classes[5] of men and their four stages of
617life.
618
6195th. We see that seed is thrown into the ground with the hope of future
620crops.
621
622Vatsyayana is therefore of opinion that the ordinances of religion must
623be obeyed.
624
625
626_Objection 3._
627
628Those who believe that destiny is the prime mover of all things say:--We
629should not exert ourselves to acquire wealth, for sometimes it is not
630acquired although we strive to get it, while at other times it comes to
631us of itself without any exertion on our part. Everything is therefore
632in the power of destiny, who is the lord of gain and loss, of success
633and defeat, of pleasure and pain. Thus we see the Bali[6] was raised to
634the throne of Indra by destiny, and was also put down by the same power,
635and it is destiny only that can re-instate him.
636
637
638_Answer._
639
640It is not right to say so. As the acquisition of every object
641pre-supposes at all events some exertion on the part of man, the
642application of proper means may be said to be the cause of gaining all
643our ends, and this application of proper means being thus necessary
644(even where a thing is destined to happen), it follows that a person who
645does nothing will enjoy no happiness.
646
647
648_Objection 4._
649
650Those who are inclined to think that Artha is the chief object to be
651obtained argue thus. Pleasures should not be sought for, because they
652are obstacles to the practice of Dharma and Artha, which are both
653superior to them, and are also disliked by meritorious persons.
654Pleasures also bring a man into distress, and into contact with low
655persons; they cause him to commit unrighteous deeds, and produce
656impurity in him; they make him regardless of the future, and encourage
657carelessness and levity. And lastly, they cause him to be disbelieved by
658all, received by none, and despised by everybody, including himself. It
659is notorious, moreover, that many men who have given themselves up to
660pleasure alone, have been ruined along with their families and
661relations. Thus, King Dandakya,[7] of the Bhoja dynasty, carried off a
662Brahman's daughter with evil intent, and was eventually ruined and lost
663his kingdom. Indra, too, having violated the chastity of Ahalya,[8] was
664made to suffer for it. In a like manner the mighty Kichaka,[9] who tried
665to seduce Draupadi, and Ravana,[10] who attempted to gain over Sita, were
666punished for their crimes. These and many others fell by reason of their
667pleasures.
668
669
670_Answer._
671
672This objection cannot be sustained, for pleasures, being as necessary
673for the existence and well being of the body as food, are consequently
674equally required. They are, moreover, the results of Dharma and Artha.
675Pleasures are, therefore, to be followed with moderation and caution. No
676one refrains from cooking food because there are beggars to ask for it,
677or from sowing seed because there are deer to destroy the corn when it
678is grown up.
679
680Thus a man practising Dharma, Artha and Kama enjoys happiness both in
681this world and in the world to come. The good perform those actions in
682which there is no fear as to what is to result from them in the next
683world, and in which there is no danger to their welfare. Any action
684which conduces to the practice of Dharma, Artha and Kama together, or of
685any two, or even one of them, should be performed, but an action which
686conduces to the practice of one of them at the expense of the remaining
687two should not be performed.
688
689FOOTNOTES:
690
691[Footnote 4: These were certainly materialists who seemed to think that
692a bird in the hand was worth two in the bush.]
693
694[Footnote 5: Among the Hindoos the four classes of men are the Brahmans
695or priestly class, the Kshutrya or warlike class, the Vaishya or
696agricultural and mercantile class, and the Shoodra or menial class. The
697four stages of life are, the life of a religious student, the life of a
698householder, the life of a hermit, and the life of a Sunyasi or
699devotee.]
700
701[Footnote 6: Bali was a demon who had conquered Indra and gained his
702throne, but was afterwards overcome by Vishnu at the time of his fifth
703incarnation.]
704
705[Footnote 7: Dandakya is said to have abducted from the forest the
706daughter of a Brahman, named Bhargava, and being cursed by the Brahman,
707was buried with his kingdom under a shower of dust. The place was called
708after his name the Dandaka forest, celebrated in the Ramayana, but now
709unknown.]
710
711[Footnote 8: Ahalya was the wife of the sage Gautama. Indra caused her
712to believe that he was Gautama, and thus enjoyed her. He was cursed by
713Gautama and subsequently afflicted with a thousand ulcers on his body.]
714
715[Footnote 9: Kichaka was the brother-in-law of King Virata, with whom
716the Pandavas had taken refuge for one year. Kichaka was killed by Bhima,
717who assumed the disguise of Draupadi. For this story the Mahabarata
718should be referred to.]
719
720[Footnote 10: The story of Ravana is told in the Ramayana, which with the
721Mahabarata form the two great epic poems of the Hindoos; the latter was
722written by Vyasa, and the former by Valmiki.]
723
724
725
726
727CHAPTER III.
728
729ON THE ARTS AND SCIENCES TO BE STUDIED.
730
731
732Man should study the Kama Sutra and the arts and sciences subordinate
733thereto, in addition to the study of the arts and sciences contained in
734Dharma and Artha. Even young maids should study this Kama Sutra along
735with its arts and sciences before marriage, and after it they should
736continue to do so with the consent of their husbands.
737
738Here some learned men object, and say that females, not being allowed to
739study any science, should not study the Kama Sutra.
740
741But Vatsyayana is of opinion that this objection does not hold good, for
742women already know the practice of Kama Sutra, and that practice is
743derived from the Kama Shastra, or the science of Kama itself. Moreover,
744it is not only in this but in many other cases that though the practice
745of a science is known to all, only a few persons are acquainted with the
746rules and laws on which the science is based. Thus the Yadnikas or
747sacrificers, though ignorant of grammar, make use of appropriate words
748when addressing the different Deities, and do not know how these words
749are framed. Again, persons do the duties required of them on auspicious
750days, which are fixed by astrology, though they are not acquainted with
751the science of astrology. In a like manner riders of horses and
752elephants train these animals without knowing the science of training
753animals, but from practice only. And similarly the people of the most
754distant provinces obey the laws of the kingdom from practice, and
755because there is a king over them, and without further reason.[11] And
756from experience we find that some women, such as daughters of princes
757and their ministers, and public women, are actually versed in the Kama
758Shastra.
759
760A female, therefore, should learn the Kama Shastra, or at least a part
761of it, by studying its practice from some confidential friend. She
762should study alone in private the sixty-four practices that form a part
763of the Kama Shastra. Her teacher should be one of the following persons,
764viz., the daughter of a nurse brought up with her and already
765married,[12] or a female friend who can be trusted in everything, or the
766sister of her mother (_i.e._, her aunt), or an old female servant, or a
767female beggar who may have formerly lived in the family, or her own
768sister, who can always be trusted.
769
770The following are the arts to be studied, together with the Kama
771Sutra:--
772
7731. Singing.
774
7752. Playing on musical instruments.
776
7773. Dancing.
778
7794. Union of dancing, singing, and playing instrumental music.
780
7815. Writing and drawing.
782
7836. Tattooing.
784
7857. Arraying and adorning an idol with rice and flowers.
786
7878. Spreading and arraying beds or couches of flowers, or flowers upon
788the ground.
789
7909. Colouring the teeth, garments, hair, nails, and bodies, _i.e._,
791staining, dyeing, colouring and painting the same.
792
79310. Fixing stained glass into a floor.
794
79511. The art of making beds, and spreading out carpets and cushions for
796reclining.
797
79812. Playing on musical glasses filled with water.
799
80013. Storing and accumulating water in aqueducts, cisterns and
801reservoirs.
802
80314. Picture making, trimming and decorating.
804
80515. Stringing of rosaries, necklaces, garlands and wreaths.
806
80716. Binding of turbans and chaplets, and making crests and top-knots of
808flowers.
809
81017. Scenic representations. Stage playing.
811
81218. Art of making ear ornaments.
813
81419. Art of preparing perfumes and odours.
815
81620. Proper disposition of jewels and decorations, and adornment in
817dress.
818
81921. Magic or sorcery.
820
82122. Quickness of hand or manual skill.
822
82323. Culinary art, _i.e._, cooking and cookery.
824
82524. Making lemonades, sherbets, acidulated drinks, and spirituous
826extracts with proper flavour and colour.
827
82825. Tailor's work and sewing.
829
83026. Making parrots, flowers, tufts, tassels, bunches, bosses, knobs,
831&c., out of yarn or thread.
832
83327. Solution of riddles, enigmas, covert speeches, verbal puzzles and
834enigmatical questions.
835
83628. A game, which consisted in repeating verses, and as one person
837finished, another person had to commence at once, repeating another
838verse, beginning with the same letter with which the last speaker's
839verse ended, whoever failed to repeat was considered to have lost, and
840to be subject to pay a forfeit or stake of some kind.
841
84229. The art of mimicry or imitation.
843
84430. Reading, including chanting and intoning.
845
84631. Study of sentences difficult to pronounce. It is played as a game
847chiefly by women and children, and consists of a difficult sentence
848being given, and when repeated quickly, the words are often transposed
849or badly pronounced.
850
85132. Practice with sword, single stick, quarter staff, and bow and arrow.
852
85333. Drawing inferences, reasoning or inferring.
854
85534. Carpentry, or the work of a carpenter.
856
85735. Architecture, or the art of building.
858
85936. Knowledge about gold and silver coins, and jewels and gems.
860
86137. Chemistry and mineralogy.
862
86338. Colouring jewels, gems and beads.
864
86539. Knowledge of mines and quarries.
866
86740. Gardening; knowledge of treating the diseases of trees and plants,
868of nourishing them, and determining their ages.
869
87041. Art of cock fighting, quail fighting and ram fighting.
871
87242. Art of teaching parrots and starlings to speak.
873
87443. Art of applying perfumed ointments to the body, and of dressing the
875hair with unguents and perfumes and braiding it.
876
87744. The art of understanding writing in cypher, and the writing of words
878in a peculiar way.
879
88045. The art of speaking by changing the forms of words. It is of various
881kinds. Some speak by changing the beginning and end of words, others by
882adding unnecessary letters between every syllable of a word, and so on.
883
88446. Knowledge of language and of the vernacular dialects.
885
88647. Art of making flower carriages.
887
88848. Art of framing mystical diagrams, of addressing spells and charms,
889and binding armlets.
890
89149. Mental exercises, such as completing stanzas or verses on receiving
892a part of them; or supplying one, two or three lines when the remaining
893lines are given indiscriminately from different verses, so as to make
894the whole an entire verse with regard to its meaning; or arranging the
895words of a verse written irregularly by separating the vowels from the
896consonants, or leaving them out altogether; or putting into verse or
897prose sentences represented by signs or symbols. There are many other
898such exercises.
899
90050. Composing poems.
901
90251. Knowledge of dictionaries and vocabularies.
903
90452. Knowledge of ways of changing and disguising the appearance of
905persons.
906
90753. Knowledge of the art of changing the appearance of things, such as
908making cotton to appear as silk, coarse and common things to appear as
909fine and good.
910
91154. Various ways of gambling.
912
91355. Art of obtaining possession of the property of others by means of
914muntras or incantations.
915
91656. Skill in youthful sports.
917
91857. Knowledge of the rules of society, and of how to pay respects and
919compliments to others.
920
92158. Knowledge of the art of war, of arms, of armies, &c.
922
92359. Knowledge of gymnastics.
924
92560. Art of knowing the character of a man from his features.
926
92761. Knowledge of scanning or constructing verses.
928
92962. Arithmetical recreations.
930
93163. Making artificial flowers.
932
93364. Making figures and images in clay.
934
935A public woman, endowed with a good disposition, beauty and other
936winning qualities, and also versed in the above arts, obtains the name
937of a Ganika, or public woman of high quality, and receives a seat of
938honour in an assemblage of men. She is, moreover, always respected by
939the king, and praised by learned men, and her favour being sought for by
940all, she becomes an object of universal regard. The daughter of a king
941too, as well as the daughter of a minister, being learned in the above
942arts, can make their husbands favourable to them, even though these may
943have thousands of other wives besides themselves. And in the same
944manner, if a wife becomes separated from her husband, and falls into
945distress, she can support herself easily, even in a foreign country, by
946means of her knowledge of these arts. Even the bare knowledge of them
947gives attractiveness to a woman, though the practice of them may be only
948possible or otherwise according to the circumstances of each case. A man
949who is versed in these arts, who is loquacious and acquainted with the
950arts of gallantry, gains very soon the hearts of women, even though he
951is only acquainted with them for a short time.
952
953FOOTNOTES:
954
955[Footnote 11: The author wishes to prove that a great many things are
956done by people from practice and custom, without their being acquainted
957with the reason of things, or the laws on which they are based, and this
958is perfectly true.]
959
960[Footnote 12: The proviso of being married applies to all the teachers.]
961
962
963
964
965CHAPTER IV.
966
967THE LIFE OF A CITIZEN.[13]
968
969
970Having thus acquired learning, a man, with the wealth that he may have
971gained by gift, conquest, purchase, deposit,[14] or inheritance from his
972ancestors, should become a householder, and pass the life of a citizen.
973He should take a house in a city, or large village, or in the vicinity
974of good men, or in a place which is the resort of many persons. This
975abode should be situated near some water, and divided into different
976compartments for different purposes. It should be surrounded by a
977garden, and also contain two rooms, an outer and an inner one. The inner
978room should be occupied by the females, while the outer room, balmy with
979rich perfumes, should contain a bed, soft, agreeable to the sight
980covered with a clean white cloth, low in the middle part, having
981garlands and bunches of flowers[15] upon it, and a canopy above it, and
982two pillows, one at the top, another at the bottom. There should be also
983a sort of couch besides, and at the head of this a sort of stool, on
984which should be placed the fragrant ointments for the night, as well as
985flowers, pots containing collyrium and other fragrant substances, things
986used for perfuming the mouth, and the bark of the common citron tree.
987Near the couch, on the ground, there should be a pot for spitting, a box
988containing ornaments, and also a lute hanging from a peg made of the
989tooth of an elephant, a board for drawing, a pot containing perfume,
990some books, and some garlands of the yellow amaranth flowers. Not far
991from the couch, and on the ground, there should be a round seat, a toy
992cart, and a board for playing with dice; outside the outer room
993there should be cages of birds,[16] and a separate place for spinning,
994carving, and such like diversions. In the garden there should be a
995whirling swing and a common swing, as also a bower of creepers covered
996with flowers, in which a raised parterre should be made for sitting.
997
998Now the householder having got up in the morning and performed his
999necessary duties,[17] should wash his teeth, apply a limited quantity of
1000ointments and perfumes to his body, put some ornaments on his person and
1001collyrium on his eyelids and below his eyes, colour his lips with
1002alacktaka,[18] and look at himself in the glass. Having then eaten betel
1003leaves, with other things that give fragrance to the mouth, he should
1004perform his usual business. He should bathe daily, anoint his body with
1005oil every other day, apply a lathering[19] substance to his body every
1006three days, get his head (including face) shaved every four days, and
1007the other parts of his body every five or ten days.[20] All these things
1008should be done without fail, and the sweat of the armpits should also be
1009removed. Meals should be taken in the forenoon, in the afternoon, and
1010again at night, according to Charayana. After breakfast, parrots and
1011other birds should be taught to speak, and the fighting of cocks,
1012quails, and rams should follow. A limited time should be devoted to
1013diversions with Pithamardas, Vitas, and Vidushakas,[21] and then should
1014be taken the midday sleep.[22] After this the householder, having put on
1015his clothes and ornaments, should, during the afternoon, converse with
1016his friends. In the evening there should be singing, and after that the
1017householder, along with his friend, should await in his room, previously
1018decorated and perfumed, the arrival of the woman that may be attached to
1019him, or he may send a female messenger for her, or go for her himself.
1020After her arrival at his house, he and his friend should welcome her,
1021and entertain her with a loving and agreeable conversation. Thus end the
1022duties of the day.
1023
1024The following are the things to be done occasionally as diversions or
1025amusements.
1026
10271. Holding festivals[23] in honour of different Deities.
1028
10292. Social gatherings of both sexes.
1030
10313. Drinking parties.
1032
10334. Picnics.
1034
10355. Other social diversions.
1036
1037
1038_Festivals._
1039
1040On some particular auspicious day, an assembly of citizens should be
1041convened in the temple of Saraswati.[24] There the skill of singers, and
1042of others who may have come recently to the town, should be tested, and
1043on the following day they should always be given some rewards. After
1044that they may either be retained or dismissed, according as their
1045performances are liked or not by the assembly. The members of the
1046assembly should act in concert, both in times of distress as well as in
1047times of prosperity, and it is also the duty of these citizens to show
1048hospitality to strangers who may have come to the assembly. What is said
1049above should be understood to apply to all the other festivals which may
1050be held in honour of the different Deities, according to the present
1051rules.
1052
1053
1054_Social Gatherings._
1055
1056When men of the same age, disposition and talents, fond of the same
1057diversions and with the same degree of education, sit together in
1058company with public women,[25] or in an assembly of citizens, or at the
1059abode of one among themselves, and engage in agreeable discourse with
1060each other, such is called a sitting in company or a social gathering.
1061The subjects of discourse are to be the completion of verses half
1062composed by others, and the testing the knowledge of one another in the
1063various arts. The women who may be the most beautiful, who may like the
1064same things that the men like, and who may have power to attract the
1065minds of others, are here done homage to.
1066
1067
1068_Drinking Parties._
1069
1070Men and women should drink in one another's houses. And here the men
1071should cause the public women to drink, and should then drink
1072themselves, liquors such as the Madhu, Aireya, Sara, and Asawa, which
1073are of bitter and sour taste; also drinks concocted from the barks of
1074various trees, wild fruits and leaves.
1075
1076
1077_Going to Gardens or Picnics._
1078
1079In the forenoon, men, having dressed themselves should go to gardens on
1080horseback, accompanied by public women and followed by servants. And
1081having done there all the duties of the day, and passed the time in
1082various agreeable diversions, such as the fighting of quails, cocks and
1083rams, and other spectacles, they should return home in the afternoon in
1084the same manner, bringing with them bunches of flowers, &c.
1085
1086The same also applies to bathing in summer in water from which wicked or
1087dangerous animals have previously been taken out, and which has been
1088built in on all sides.
1089
1090
1091_Other Social Diversions._
1092
1093Spending nights playing with dice. Going out on moonlight nights.
1094Keeping the festive day in honour of spring. Plucking the sprouts and
1095fruits of the mangoe trees. Eating the fibres of lotuses. Eating the
1096tender ears of corn. Picnicing in the forests when the trees get their
1097new foliage. The Udakakashvedika or sporting in the water. Decorating
1098each other with the flowers of some trees. Pelting each other with the
1099flowers of the Kadamba tree, and many other sports which may either be
1100known to the whole country, or may be peculiar to particular parts of
1101it. These and similar other amusements should always be carried on by
1102citizens.
1103
1104The above amusements should be followed by a person who diverts himself
1105alone in company with a courtesan, as well as by a courtesan who can do
1106the same in company with her maid servants or with citizens.
1107
1108A Pithamarda[26] is a man without wealth, alone in the world, whose only
1109property consists of his Mallika,[27] some lathering, substance and a
1110red cloth, who comes from a good country, and who is skilled in all the
1111arts; and by teaching these arts is received in the company of citizens,
1112and in the abode of public women.
1113
1114A Vita[28] is a man who has enjoyed the pleasures of fortune, who is a
1115compatriot of the citizens with whom he associates, who is possessed of
1116the qualities of a householder, who has his wife with him, and who is
1117honoured in the assembly of citizens, and in the abodes of public women,
1118and lives on their means and on them.
1119
1120A Vidushaka[29] (also called a Vaihasaka, _i.e._, one who provokes
1121laughter) is a person only acquainted with some of the arts who is a
1122jester, and who is trusted by all.
1123
1124These persons are employed in matters of quarrels and reconciliations
1125between citizens and public women.
1126
1127This remark applies also to female beggars, to women with their heads
1128shaved, to adulterous women, and to old public women skilled in all the
1129various arts.
1130
1131Thus a citizen living in his town or village, respected by all, should
1132call on the persons of his own caste who may be worth knowing. He should
1133converse in company and gratify his friends by his society, and obliging
1134others by his assistance in various matters, he should cause them to
1135assist one another in the same way.
1136
1137There are some verses on this subject as follows:--
1138
1139A citizen discoursing, not entirely in the Sanscrit language,[30] nor
1140wholly in the dialects of the country, on various topics in society,
1141obtains great respect. The wise should not resort to a society disliked
1142by the public, governed by no rules, and intent on the destruction of
1143others. But a learned man living in a society which acts according to
1144the wishes of the people, and which has pleasure for its only object is
1145highly respected in this world.
1146
1147FOOTNOTES:
1148
1149[Footnote 13: This term would appear to apply generally to an inhabitant
1150of Hindoostan. It is not meant only for a dweller in a city, like the
1151Latin Urbanus as opposed to Rusticus.]
1152
1153[Footnote 14: Gift is peculiar to a Brahman, conquest to a Kshatrya,
1154while purchase, deposit, and other means of acquiring wealth belongs to
1155the Vaishya.]
1156
1157[Footnote 15: Natural garden flowers.]
1158
1159[Footnote 16: Such as quails, partridges, parrots, starlings, &c.]
1160
1161[Footnote 17: The calls of nature always performed by the Hindoos the
1162first thing in the morning.]
1163
1164[Footnote 18: A colour made from lac.]
1165
1166[Footnote 19: This would act instead of soap, which was not introduced
1167until the rule of the Mahomedans.]
1168
1169[Footnote 20: Ten days are allowed when the hair is taken out with a pair
1170of pincers.]
1171
1172[Footnote 21: These are characters generally introduced in the Hindoo
1173drama; their characteristics will be explained further on.]
1174
1175[Footnote 22: Noonday sleep is only allowed in summer, when the nights
1176are short.]
1177
1178[Footnote 23: These are very common in all parts of India.]
1179
1180[Footnote 24: In the 'Asiatic Miscellany,' and in Sir W. Jones's works,
1181will be found a spirited hymn addressed to this goddess, who is adored
1182as the patroness of the fine arts, especially of music and rhetoric, as
1183the inventress of the Sanscrit language, &c., &c. She is the goddess of
1184harmony, eloquence, and language, and is somewhat analogous to Minerva.
1185For further information about her, see Edward Moor's 'Hindoo Pantheon.']
1186
1187[Footnote 25: The public women, or courtesans (Vesya), of the early
1188Hindoos have often been compared with the Hetera of the Greeks. The
1189subject is dealt with at some length in H. H. Wilson's 'Select Specimens
1190of the Theatre of the Hindoos,' in two volumes, Trubner & Co., 1871. It
1191may be fairly considered that the courtesan was one of the elements, and
1192an important element too, of early Hindoo society, and that her
1193education and intellect were both superior to that of the women of the
1194household. Wilson says, "By the Vesya or courtesan, however, we are not
1195to understand a female who has disregarded the obligation of law or the
1196precepts of virtue, but a character reared by a state of manners
1197unfriendly to the admission of wedded females into society, and opening
1198it only at the expense of reputation to women who were trained for
1199association with men by personal and mental acquirements to which the
1200matron was a stranger."]
1201
1202[Footnote 26: According to this description a Pithamarda would be a sort
1203of professor of all the arts, and as such received as the friend and
1204confidant of the citizens.]
1205
1206[Footnote 27: A seat in the form of the letter T.]
1207
1208[Footnote 28: The Vita is supposed to represent somewhat the character
1209of the Parasite of the Greek comedy. It is possible that he was retained
1210about the person of the wealthy and dissipated as a kind of private
1211instructor, as well as an entertaining companion.]
1212
1213[Footnote 29: Vidushaka is evidently the buffoon and jester. Wilson says
1214of him that he is the humble companion, not the servant, of a prince or
1215man of rank, and it is a curious peculiarity that he is always a
1216Brahman. He bears more affinity to Sancho Panza, perhaps, than any other
1217character in western fiction, imitating him in his combination of
1218shrewdness and simplicity, his fondness of good living and his love of
1219ease. In the dramas of intrigue he exhibits some of the talents of
1220Mercury, but with less activity and ingenuity, and occasionally suffers
1221by his interference. According to the technical definition of his
1222attributes he is to excite mirth by being ridiculous in person, age, and
1223attire.]
1224
1225[Footnote 30: This means, it is presumed, that the citizen should be
1226acquainted with several languages. The middle part of this paragraph
1227might apply to the Nihilists and Fenians of the day, or to secret
1228societies. It was perhaps a reference to the Thugs.]
1229
1230
1231
1232
1233CHAPTER V.
1234
1235ABOUT THE KINDS OF WOMEN RESORTED TO BY THE CITIZENS, AND OF FRIENDS AND
1236MESSENGERS.
1237
1238
1239When Kama is practised by men of the four castes according to the rules
1240of the Holy Writ (_i.e._, by lawful marriage) with virgins of their own
1241caste, it then becomes a means of acquiring lawful progeny and good
1242fame, and it is not also opposed to the customs of the world. On the
1243contrary the practice of Kama with women of the higher castes, and with
1244those previously enjoyed by others, even though they be of the same
1245caste, is prohibited. But the practice of Kama with women of the lower
1246castes, with women excommunicated from their own caste, with public
1247women, and with women twice married,[31] is neither enjoined nor
1248prohibited. The object of practising Kama with such women is pleasure
1249only.
1250
1251Nayikas,[32] therefore, are of three kinds, viz., maids, women twice
1252married, and public women. Gonikaputra has expressed an opinion that
1253there is a fourth kind of Nayika, viz., a woman who is resorted to on
1254some special occasion even though she be previously married to another.
1255These special occasions are when a man thinks thus:--
1256
1257 (_a_). This woman is self-willed, and has been previously enjoyed
1258 by many others besides myself. I may, therefore, safely
1259 resort to her as to a public woman though she belongs to a
1260 higher caste than mine, and in so doing I shall not be
1261 violating the ordinances of
1262 Dharma.
1263
1264Or thus:--
1265
1266 (_b_). This is a twice-married woman and has been enjoyed by others
1267 before me, there is, therefore, no objection to my
1268 resorting to her.
1269
1270Or thus:--
1271
1272 (_c_). This woman has gained the heart of her great and powerful
1273 husband, and exercises a mastery over him, who is a friend
1274 of my enemy; if, therefore, she becomes united with me,
1275 she will cause her husband to abandon my enemy.
1276
1277Or thus:--
1278
1279 (_d_). This woman will turn the mind of her husband, who is very
1280 powerful, in my favour, he being at present disaffected
1281 towards me, and intent on doing me some harm.
1282
1283Or thus:--
1284
1285 (_e_). By making this woman my friend I shall gain the object of
1286 some friend of mine, or shall be able to effect the ruin
1287 of some enemy, or shall accomplish some other difficult
1288 purpose.
1289
1290Or thus:--
1291
1292 (_f_). By being united with this woman, I shall kill her husband,
1293 and so obtain his vast riches which I covet.
1294
1295Or thus:--
1296
1297 (_g_). The union of this woman with me is not attended with any
1298 danger, and will bring me wealth, of which, on account of
1299 my poverty and inability to support myself, I am very much
1300 in need. I shall, therefore, obtain her vast riches in
1301 this way without any difficulty.
1302
1303Or thus:--
1304
1305 (_h_). This woman loves me ardently, and knows all my weak points,
1306 if therefore, I am unwilling to be united with her, she
1307 will make my faults public, and thus tarnish my character
1308 and reputation. Or she will bring some gross accusation
1309 against me, of which it may be hard to clear myself, and I
1310 shall be ruined. Or perhaps she will detach from me her
1311 husband, who is powerful, and yet under her control, and
1312 will unite him to my enemy, or will herself join the latter.
1313
1314Or thus:--
1315
1316 (_i_). The husband of this woman has violated the chastity of my
1317 wives, I shall therefore return that injury by seducing
1318 his wives.
1319
1320Or thus:--
1321
1322 (_j_). By the help of this woman I shall kill an enemy of the king,
1323 who has taken shelter with her, and whom I am ordered by
1324 the king to destroy.
1325
1326Or thus:
1327
1328 (_k_). The woman whom I love is under the control of this woman. I
1329 shall, through the influence of the latter, be able to get
1330 at the former.
1331
1332Or thus:--
1333
1334 (_l_). This woman will bring to me a maid, who possesses wealth and
1335 beauty, but who is hard to get at, and under the control
1336 of another.
1337
1338Or, lastly, thus:--
1339
1340 (_m_). My enemy is a friend of this woman's husband, I shall
1341 therefore cause her to join him, and will thus create an
1342 enmity between her husband and him.
1343
1344For these and similar other reasons the wives of other men may be
1345resorted to, but it must be distinctly understood that is only allowed
1346for special reasons, and not for mere carnal desire.
1347
1348Charayana thinks that under these circumstances there is also a fifth
1349kind of Nayika, viz., a woman who is kept by a minister, and who repairs
1350to him occasionally; or a widow who accomplishes the purpose of a man
1351with the person to whom she resorts.
1352
1353Suvarnanabha adds that a woman who passes the life of an ascetic and in
1354the condition of a widow may be considered as a sixth kind of Nayika.
1355
1356Ghotakamukha says that the daughter of a public woman, and a female
1357servant, who are still virgins, form a seventh kind of Nayika.
1358
1359Gonardiya puts forth his doctrine that any woman born of good family,
1360after she has come of age, is an eighth kind of Nayika.
1361
1362But these four latter kinds of Nayikas do not differ much from the first
1363four kinds of them, as there is no separate object in resorting to
1364them. Therefore Vatsyayana is of opinion that there are only four kinds
1365of Nayikas, _i.e._, the maid, the twice married woman, the public woman,
1366and the woman resorted to for a special purpose.
1367
1368The following women are not to be enjoyed:--
1369
1370A leper.
1371
1372A lunatic.
1373
1374A woman turned out of caste.
1375
1376A woman who reveals secrets.
1377
1378A woman who publicly expresses desire for sexual intercourse.
1379
1380A woman who is extremely white.
1381
1382A woman who is extremely black.
1383
1384A bad-smelling woman.
1385
1386A woman who is a near relation.
1387
1388A woman who is a female friend.
1389
1390A woman who leads the life of an ascetic.
1391
1392And, lastly, the wife of a relation, of a friend, of a learned Brahman,
1393and of the king.
1394
1395The followers of Babhravya say that any woman who has been enjoyed by
1396five men is a fit and proper person to be enjoyed. But Gonikaputra is of
1397opinion that even when this is the case, the wives of a relation, of a
1398learned Brahman and of a king should be excepted.
1399
1400The following are the kind of friends:--
1401
1402One who has played with you in the dust, _i.e._, in childhood.
1403
1404One who is bound by an obligation.
1405
1406One who is of the same disposition and fond of the same things.
1407
1408One who is a fellow student.
1409
1410One who is acquainted with your secrets and faults, and whose faults and
1411secrets are also known to you.
1412
1413One who is a child of your nurse.
1414
1415One who is brought up with you.
1416
1417One who is an hereditary friend.
1418
1419These friends should possess the following qualities:--
1420
1421They should tell the truth.
1422
1423They should not be changed by time.
1424
1425They should be favourable to your designs.
1426
1427They should be firm.
1428
1429They should be free from covetousness.
1430
1431They should not be capable of being gained over by others.
1432
1433They should not reveal your secrets.
1434
1435Charayana says that citizens form friendship with washermen, barbers,
1436cowherds, florists, druggists, betel-leaf sellers, tavern keepers,
1437beggars, Pithamardas, Vitas and Vidushekas, as also with the wives of
1438all these people.
1439
1440A messenger should possess the following qualities:--
1441
1442Skilfulness.
1443
1444Boldness.
1445
1446Knowledge of the intention of men by their outward signs.
1447
1448Absence of confusion, _i.e._, no shyness.
1449
1450Knowledge of the exact meaning of what others do or say.
1451
1452Good manners.
1453
1454Knowledge of appropriate times and places for doing different things.
1455
1456Ingenuity in business.
1457
1458Quick comprehension.
1459
1460Quick application of remedies, _i.e._, quick and ready resources.
1461
1462And this part ends with a verse:--
1463
1464The man who is ingenious and wise, who is accompanied by a friend, and
1465who knows the intentions of others, as also the proper time and place
1466for doing everything, can gain over, very easily, even a woman who is
1467very hard to be obtained.
1468
1469FOOTNOTES:
1470
1471[Footnote 31: This term does not apply to a widow, but to a woman who
1472had probably left her husband, and is living with some other person as a
1473married woman, maritalement, as they say in France.]
1474
1475[Footnote 32: Any woman fit to be enjoyed without sin. The object of the
1476enjoyment of women is twofold, viz., pleasure and progeny. Any woman who
1477can be enjoyed without sin for the purpose of accomplishing either the
1478one or the other of these two objects is a Nayika. The fourth kind of
1479Nayika which Vatsya admits further on is neither enjoyed for pleasure or
1480for progeny, but merely for accomplishing some special purpose in hand.
1481The word Nayika is retained as a technical term throughout.]
1482
1483=END OF PART I.=
1484
1485
1486
1487
1488PART II.
1489
1490OF SEXUAL UNION.
1491
1492
1493
1494
1495CHAPTER I.
1496
1497KINDS OF SEXUAL UNION ACCORDING TO
1498
1499 (_a_) DIMENSIONS.
1500 (_b_) FORCE OF DESIRE OR PASSION.
1501 (_c_) TIME.
1502
1503_Kinds of Union._
1504
1505Man is divided into three classes, viz., the hare man, the bull man, and
1506the horse man, according to the size of his lingam.
1507
1508Woman also, according to the depth of her yoni, is either a female deer,
1509a mare, or a female elephant.
1510
1511There are thus three equal unions between persons of corresponding
1512dimensions, and there are six unequal unions, when the dimensions do not
1513correspond, or nine in all, as the following table shows:
1514
1515 +--------------------+--------------------+
1516 | EQUAL. | UNEQUAL. |
1517 +--------------------+--------------------+
1518 | MEN. | WOMEN. | MEN. | WOMEN. |
1519 +--------+-----------+--------|-----------+
1520 | | | | |
1521 | Hare. | Deer. | Hare. | Mare. |
1522 | Bull. | Mare. | Hare. | Elephant. |
1523 | Horse. | Elephant. | Bull. | Deer. |
1524 | | | Bull. | Elephant. |
1525 | | | Horse. | Deer. |
1526 | | | Horse. | Mare. |
1527 +--------+-----------+--------+-----------+
1528
1529In these unequal unions, when the male exceeds the female in point of
1530size, his union with a woman who is immediately next to him in size is
1531called high union, and is of two kinds; while his union with the woman
1532most remote from him in size is called the highest union, and is of one
1533kind only. On the other hand when the female exceeds the male in point
1534of size, her union with a man immediately next to her in size is called
1535low union, and is of two kinds; while her union with a man most remote
1536from her in size is called the lowest union, and is of one kind only.
1537
1538In other words, the horse and mare, the bull and deer, form the high
1539union, while the horse and deer form the highest union. On the female
1540side, the elephant and bull, the mare and hare, form low unions, while
1541the elephant and the hare make the lowest unions.
1542
1543There are then, nine kinds of union according to dimensions. Amongst all
1544these, equal unions are the best, those of a superlative degree, _i.e._,
1545the highest and the lowest, are the worst, and the rest are middling,
1546and with them the high[33] are better than the low.
1547
1548There are also nine kinds of union according to the force of passion or
1549carnal desire, as follows:
1550
1551 +-----------+-----------+-----------+-----------+
1552 | MEN. | WOMEN. | MEN. | WOMEN. |
1553 +-----------+-----------+-----------|-----------+
1554 | | | | |
1555 | Small. | Small. | Small. | Middling. |
1556 | Middling. | Middling. | Small. | Intense. |
1557 | Intense. | Intense. | Middling. | Small. |
1558 | | | Middling. | Intense. |
1559 | | | Intense. | Small. |
1560 | | | Intense. | Middling. |
1561 +-----------+-----------+-----------+-----------+
1562
1563A man is called a man of small passion whose desire at the time of
1564sexual union is not great, whose semen is scanty, and who cannot bear
1565the warm embraces of the female.
1566
1567Those who differ from this temperament are called men of middling
1568passion, while those of intense passion are full of desire.
1569
1570In the same way, women are supposed to have the three degrees of feeling
1571as specified above.
1572
1573Lastly, according to time there are three kinds of men and women, viz.,
1574the short-timed, the moderate-timed, and the long-timed, and of these as
1575in the previous statements, there are nine kinds of union.
1576
1577But on this last head there is a difference of opinion about the female,
1578which should be stated.
1579
1580Auddalika says, "Females do not emit as males do. The males simply
1581remove their desire, while the females, from their consciousness of
1582desire, feel a certain kind of pleasure, which gives them satisfaction,
1583but it is impossible for them to tell you what kind of pleasure they
1584feel. The fact from which this becomes evident is, that males, when
1585engaged in coition, cease of themselves after emission, and are
1586satisfied, but it is not so with females."
1587
1588This opinion is, however, objected to on the grounds that if a male be a
1589long-timed, the female loves him the more, but if he be short-timed, she
1590is dissatisfied with him. And this circumstance, some say, would prove
1591that the female emits also.
1592
1593But this opinion does not hold good, for if it takes a long time to
1594allay a woman's desire, and during this time she is enjoying great
1595pleasure, it is quite natural then that she should wish for its
1596continuation. And on this subject there is a verse as follows:
1597
1598"By union with men the lust, desire, or passion of women is satisfied,
1599and the pleasure derived from the consciousness of it is called their
1600satisfaction."
1601
1602The followers of Babhravya, however, say that the semen of women
1603continues to fall from the beginning of the sexual union to its end, and
1604it is right that it should be so, for if they had no semen there would
1605be no embryo.
1606
1607To this there is an objection. In the beginning of coition the passion
1608of the woman is middling, and she cannot bear the vigorous thrusts of
1609her lover, but by degrees her passion increases until she ceases to
1610think about her body, and then finally she wishes to stop from further
1611coition.
1612
1613This objection, however, does not hold good, for even in ordinary things
1614that revolve with great force, such as a potter's wheel, or a top, we
1615find that the motion at first is slow, but by degrees it becomes very
1616rapid. In the same way the passion of the woman having gradually
1617increased, she has a desire to discontinue coition, when all the semen
1618has fallen away. And there is a verse with regard to this as follows:
1619
1620"The fall of the semen of the man takes place only at the end of
1621coition, while the semen of the woman falls continually, and after the
1622semen of both has all fallen away then they wish for the discontinuance
1623of coition."[34]
1624
1625Lastly, Vatsyayana is of opinion that the semen of the female falls in
1626the same way as that of the male.
1627
1628Now some may ask here: If men and women are beings of the same kind, and
1629are engaged in bringing about the same result, why should they have
1630different works to do.
1631
1632Vatsya says that this is so, because the ways of working as well as the
1633consciousness of pleasure in men and women are different. The difference
1634in the ways of working, by which men are the actors, and women are the
1635persons acted upon, is owing to the nature of the male and the female,
1636otherwise the actor would be sometimes the person acted upon, and vice
1637versâ. And from this difference in the ways of working follows the
1638difference in the consciousness of pleasure, for a man thinks, "this
1639woman is united with me," and a woman thinks, "I am united with this
1640man."
1641
1642It may be said that if the ways of working in men and women are
1643different, why should not there be a difference, even in the pleasure
1644they feel, and which is the result of those ways.
1645
1646But this objection is groundless, for the person acting and the person
1647acted upon being of different kinds, there is a reason for the
1648difference in their ways of working; but there is no reason for any
1649difference in the pleasure they feel, because they both naturally derive
1650pleasure from the act they perform.[35]
1651
1652On this again some may say that when different persons are engaged in
1653doing the same work, we find that they accomplish the same end or
1654purpose: while, on the contrary, in the case of men and women we find
1655that each of them accomplishes his or her own end separately, and this
1656is inconsistent. But this is a mistake, for we find that sometimes two
1657things are done at the same time, as for instance in the fighting of
1658rams, both the rams receive the shock at the same time on their heads.
1659Again, in throwing one wood apple against another, and also in a fight
1660or struggle of wrestlers. If it be said that in these cases the things
1661employed are of the same kind, it is answered that even in the case of
1662men and women, the nature of the two persons is the same. And as the
1663difference in their ways of working arises from the difference of their
1664conformation only, it follows that men experience the same kind of
1665pleasure as women do.
1666
1667There is also a verse on this subject as follows: "Men and women being
1668of the same nature, feel the same kind of pleasure, and therefore a man
1669should marry such a woman as will love him ever afterwards."
1670
1671The pleasure of men and women being thus proved to be of the same kind,
1672it follows that in regard to time, there are nine kinds of sexual
1673intercourse, in the same way as there are nine kinds, according to the
1674force of passion.
1675
1676There being thus nine kinds of union with regard to dimensions, force of
1677passion, and time, respectively, by making combinations of them,
1678innumerable kinds of union would be produced. Therefore in each
1679particular kind of sexual union, men should use such means as they may
1680think suitable for the occasion.[36]
1681
1682At the first time of sexual union the passion of the male is intense,
1683and his time is short, but in subsequent unions on the same day the
1684reverse of this is the case. With the female, however, it is the
1685contrary, for at the first time her passion is weak, and then her time
1686long, but on subsequent occasions on the same day, her passion is
1687intense and her time short, until her passion is satisfied.
1688
1689
1690_On the different kinds of Love._
1691
1692Men learned in the humanities are of opinion that love is of four kinds,
1693viz.:
1694
16951. Love acquired by continual habit.
1696
16972. Love resulting from the imagination.
1698
16993. Love resulting from belief.
1700
17014. Love resulting from the perception of external objects.
1702
1703(1). Love resulting from the constant and continual performance and
1704habit, as for instance the love of sexual intercourse, the love of
1705hunting, the love of drinking, the love of gambling, etc., etc.
1706
1707(2). Love which is felt for things to which we are not habituated, and
1708which proceeds entirely from ideas, is called love resulting from
1709imagination, as for instance, that love which some men and women and
1710eunuchs feel for the Auparishtaka or mouth congress, and that which is
1711felt by all for such things as embracing, kissing, etc., etc.
1712
1713(3). The love which is mutual on both sides, and proved to be true, when
1714each looks upon the other as his or her very own, such is called love
1715resulting from belief by the learned.
1716
1717(4). The love resulting from the perception of eternal objects is quite
1718evident and well-known to the world, because the pleasure which it
1719affords is superior to the pleasure of the other kinds of love, which
1720exists only for its sake.
1721
1722What has been said in this chapter upon the subject of sexual union is
1723sufficient for the learned; but for the edification of the ignorant, the
1724same will now be treated of at length and in detail.
1725
1726FOOTNOTES:
1727
1728[Footnote 33: High unions are said to be better than low ones, for in
1729the former it is possible for the male to satisfy his own passion
1730without injuring the female, while in the latter it is difficult for the
1731female to be satisfied by any means.]
1732
1733[Footnote 34: The strength of passion with women varies a great deal,
1734some being easily satisfied, and others eager and willing to go on for a
1735long time. To satisfy these last thoroughly a man must have recourse to
1736art. It is certain that a fluid flows from the woman in larger or
1737smaller quantities, but her satisfaction is not complete until she has
1738experienced the "spasme génêsique," as described in a French work
1739recently published and called "Breviare de l'Amour Experimental par le
1740Dr. Jules Guyot."]
1741
1742[Footnote 35: This is a long dissertation very common among Sanscrit
1743authors, both when writing and talking socially. They start certain
1744propositions, and then argue for and against them. What it is presumed
1745the author means, is, that though both men and women derive pleasure
1746from the act of coition, the way it is produced is brought about by
1747different means, each individual performing his own work in the matter,
1748irrespective of the other, and each deriving individually their own
1749consciousness of pleasure from the act they perform. There is a
1750difference in the work that each does, and a difference in the
1751consciousness of pleasure that each has, but no difference in the
1752pleasure they feel, for each feels that pleasure to a greater or lesser
1753degree.]
1754
1755[Footnote 36: This paragraph should be particularly noted, for it
1756specially applies to married men and their wives. So many men utterly
1757ignore the feelings of the women, and never pay the slightest attention
1758to the passion of the latter. To understand the subject thoroughly, it
1759is absolutely necessary to study it, and then a person will know that,
1760as dough is prepared for baking, so must a woman be prepared for sexual
1761intercourse, if she is to derive satisfaction from it.]
1762
1763
1764
1765
1766CHAPTER II.
1767
1768OF THE EMBRACE.
1769
1770
1771This part of the Kama Shastra, which treats of sexual union, is also
1772called "Sixty-four" (Chatushshashti). Some old authors say that it is
1773called so, because it contains sixty-four chapters. Others are of
1774opinion that the author of this part being a person named Panchala, and
1775the person who recited the part of the Rig Veda called Dashatapa, which
1776contains sixty-four verses, being also called Panchala, the name
1777"sixty-four" has been given to the part of the work in honour of the Rig
1778Vedas. The followers of Babhravya say on the other hand that this part
1779contains eight subjects, viz., the embrace, kissing, scratching with the
1780nails or fingers, biting, lying down, making various sounds, playing the
1781part of a man, and the Auparishtaka, or mouth congress. Each of these
1782subjects being of eight kinds, and eight multiplied by eight being
1783sixty-four, this part is therefore named "sixty-four." But Vatsyayana
1784affirms that as this part contains also the following subjects, viz.,
1785striking, crying, the acts of a man during congress, the various kinds
1786of congress, and other subjects, the name "sixty-four" is given to it
1787only accidentally. As, for instance, we say this tree is "Saptaparna,"
1788or seven-leaved, this offering of rice is "Panchavarna," or
1789five-coloured, but the tree has not seven leaves, neither has the rice
1790five colours.
1791
1792However the part sixty-four is now treated of, and the embrace, being
1793the first subject, will now be considered.
1794
1795Now the embrace which indicates the mutual love of a man and woman who
1796have come together is of four kinds, viz.:
1797
1798 Touching.
1799 Piercing.
1800 Rubbing.
1801 Pressing.
1802
1803The action in each case is denoted by the meaning of the word which
1804stands for it.
1805
1806(1). When a man under some pretext or other goes in front or alongside
1807of a woman and touches her body with his own, it is called the "touching
1808embrace."
1809
1810(2). When a woman in a lonely place bends down, as if to pick up
1811something, and pierces, as it were, a man sitting or standing, with her
1812breasts, and the man in return takes hold of them, it is called a
1813"piercing embrace."
1814
1815The above two kinds of embrace takes place only between persons who do
1816not, as yet, speak freely with each other.
1817
1818(3). When two lovers are walking slowly together, either in the dark, or
1819in a place of public resort, or in a lonely place, and rub their bodies
1820against each other, it is called a "rubbing embrace."
1821
1822(4). When on the above occasion one of them presses the other's body
1823forcibly against a wall or pillar, it is called a "pressing embrace."
1824
1825These two last embraces are peculiar to those who know the intentions of
1826each other.
1827
1828At the time of the meeting the four following kinds of embrace are used,
1829viz.:
1830
1831_Jataveshtitaka_, or the twining of a creeper.
1832
1833_Vrikshadhirudhaka_, or climbing a tree.
1834
1835_Tila-Tandulaka_, or the mixture of sesamum seed with rice.
1836
1837_Kshiraniraka_, or milk and water embrace.
1838
1839(1). When a woman, clinging to a man as a creeper twines round a tree,
1840bends his head down to hers with the desire of kissing him and slightly
1841makes the sound of sut sut, embraces him, and looks lovingly towards
1842him, it is called an embrace like the "twining of a creeper."
1843
1844(2). When a woman, having placed one of her feet on the foot of her
1845lover, and the other on one of his thighs, passes one of her arms round
1846his back, and the other on his shoulders, makes slightly the sounds of
1847singing and cooing, and wishes, as it were, to climb up him in order to
1848have a kiss, it is called an embrace like the "climbing of a tree."
1849
1850These two kinds of embrace take place when the lover is standing.
1851
1852(3). When lovers lie on a bed, and embrace each other so closely that
1853the arms and thighs of the one are encircled by the arms and thighs of
1854the other, and are, as it were, rubbing up against them, this is called
1855an embrace like "the mixture of sesamum seed with rice."
1856
1857(4). When a man and a woman are very much in love with each other, and
1858not thinking of any pain or hurt, embrace each other as if they were
1859entering into each other's bodies, either while the woman is sitting on
1860the lap of the man or in front of him, or on a bed, then it is called an
1861embrace like a "mixture of milk and water."
1862
1863These two kinds of embrace take place at the time of sexual union.
1864
1865Babhravya has thus related to us the above eight kinds of embraces.
1866
1867Suvarnanabha, moreover, gives us four ways of embracing simple members
1868of the body, which are:
1869
1870The embrace of the thighs.
1871
1872The embrace of the jaghana, _i.e._, the part of the body from the navel
1873downwards to the thighs.
1874
1875The embrace of the breasts.
1876
1877The embrace of the forehead.
1878
1879(1). When one of two lovers presses forcibly one or both of the thighs
1880of the other between his or her own, it is called the "embrace of
1881thighs."
1882
1883(2). When a man presses the jaghana or middle part of the woman's body
1884against his own, and mounts upon her to practise, either scratching with
1885the nail or finger, or biting, or striking, or kissing, the hair of the
1886woman being loose and flowing, it is called the "embrace of the
1887jaghana."
1888
1889(3). When a man places his breast between the breasts of a woman, and
1890presses her with it, it is called the "embrace of the breasts."
1891
1892(4). When either of the lovers touches the mouth, the eyes and the
1893forehead of the other with his or her own, it is called the "embrace of
1894the forehead."
1895
1896Some say that even shampooing is a kind of embrace, because there is a
1897touching of bodies in it. But Vatsyayana thinks that shampooing is
1898performed at a different time, and for a different purpose, and it is
1899also of a different character, it cannot be said to be included in the
1900embrace.
1901
1902There are also some verses on the subject as follows: "The whole subject
1903of embracing is of such a nature that men who ask questions about it, or
1904who hear about it, or who talk about it, acquire thereby a desire for
1905enjoyment. Even those embraces that are not mentioned in the Kama
1906Shastra should be practised at the time of sexual enjoyment, if they are
1907in any way conducive to the increase of love or passion. The rules of
1908the Shastra apply so long as the passion of man is middling, but when
1909the wheel of love is once set in motion, there is then no Shastra and no
1910order."
1911
1912
1913
1914
1915CHAPTER III.
1916
1917ON KISSING.
1918
1919
1920It is said by some that there is no fixed time or order between the
1921embrace, the kiss, and the pressing or scratching with the nails or
1922fingers, but that all these things should be done generally before
1923sexual union takes place, while striking and making the various sounds
1924generally takes place at the time of the union. Vatsyayana, however,
1925thinks that anything may take place at any time, for love does not care
1926for time or order.
1927
1928On the occasion of the first congress, kissing and the other things
1929mentioned above should be done moderately, they should not be continued
1930for a long time, and should be done alternately. On subsequent
1931occasions, however, the reverse of all this may take place, and
1932moderation will not be necessary, they may continue for a long time, and
1933for the purpose of kindling love, they may be all done at the same time.
1934
1935The following are the places for kissing, viz., the forehead, the eyes,
1936the cheeks, the throat, the bosom, the breasts, the lips, and the
1937interior of the mouth. Moreover, the people of the Lat country kiss also
1938on the following places, viz., the joints of the thighs, the arms, and
1939the navel. But Vatsyayana thinks that though kissing is practised by
1940these people in the above places on account of the intensity of their
1941love, and the customs of their country, it is not fit to be practised by
1942all.
1943
1944Now in a case of a young girl there are three sort of kisses, viz.:
1945
1946 The nominal kiss.
1947 The throbbing kiss.
1948 The touching kiss.
1949
1950(1). When a girl only touches the mouth of her lover with her own, but
1951does not herself do anything, it is called the "nominal kiss."
1952
1953(2). When a girl, setting aside her bashfulness a little, wishes to
1954touch the lip that is pressed into her mouth, and with that object
1955moves her lower lip, but not the upper one, it is called the "throbbing
1956kiss."
1957
1958(3). When a girl touches her lover's lip with her tongue, and having
1959shut her eyes, places her hands on those of her lover, it is called the
1960"touching kiss."
1961
1962Other authors describe four other kinds of kisses, viz.:
1963
1964 The straight kiss.
1965 The bent kiss.
1966 The turned kiss.
1967 The pressed kiss.
1968
1969(1). When the lips of two lovers are brought into direct contact with
1970each other, it is called a "straight kiss."
1971
1972(2). When the heads of two lovers are bent towards each other, and when
1973so bent kissing takes place, it is called a "bent kiss."
1974
1975(3). When one of them turns up the face of the other by holding the head
1976and chin, and then kissing, it is called a "turned kiss."
1977
1978(4). Lastly, when the lower lip is pressed with much force, it is called
1979a "pressed kiss."
1980
1981There is also a fifth kind of kiss called the "greatly pressed kiss,"
1982which is effected by taking hold of the lower lip between two fingers,
1983and then after touching it with the tongue, pressing it with great force
1984with the lip.
1985
1986As regards kissing, a wager may be laid as to which will get hold of the
1987lips of the other first. If the woman loses, she should pretend to cry,
1988should keep her lover off by shaking her hands, and turn away from him
1989and dispute with him, saying "let another wager be laid." If she loses
1990this a second time, she should appear doubly distressed, and when her
1991lover is off his guard or asleep, she should get hold of his lower lip,
1992and hold it in her teeth, so that it should not slip away, and then she
1993should laugh, make a loud noise, deride him, dance about, and say
1994whatever she likes in a joking way, moving her eyebrows, and rolling her
1995eyes. Such are the wagers and quarrels as far as kissing is concerned,
1996but the same may be applied with regard to the pressing or scratching
1997with the nails and fingers, biting and striking. All these, however, are
1998only peculiar to men and women of intense passion.
1999
2000When a man kisses the upper lip of a woman, while she in return kisses
2001his lower lip, it is called the "kiss of the upper lip."
2002
2003When one of them takes both the lips of the other between his or her
2004own, it is called "a clasping kiss." A woman, however, only takes this
2005kind of kiss from a man who has no moustache. And on the occasion of
2006this kiss, if one of them touches the teeth, the tongue, and the palate
2007of the other, with his or her tongue, it is called the "fighting of the
2008tongue." In the same way, the pressing of the teeth of the one against
2009the mouth of the other is to be practised.
2010
2011Kissing is of four kinds, viz., moderate, contracted, pressed, and soft,
2012according to the different parts of the body which are kissed, for
2013different kinds of kisses are appropriate for different parts of the
2014body.
2015
2016When a woman looks at the face of her lover while he is asleep, and
2017kisses it to show her intention or desire, it is called a "kiss that
2018kindles love."
2019
2020When a woman kisses her lover while he is engaged in business, or while
2021he is quarrelling with her, or while he is looking at something else, so
2022that his mind may be turned away, it is called a "kiss that turns away."
2023
2024When a lover coming home late at night kisses his beloved, who is asleep
2025or in bed, in order to show her his desire, it is called a "kiss that
2026awakens." On such an occasion the woman may pretend to be asleep at the
2027time of her lover's arrival, so that she may know his intention and
2028obtain respect from him.
2029
2030When a person kisses the reflection of the person he loves in a mirror,
2031in water, or on a wall, it is called a "kiss showing the intention."
2032
2033When a person kisses a child sitting on his lap, or a picture, or an
2034image, or figure, in the presence of the person beloved by him, it is
2035called a "transferred kiss."
2036
2037When at night at a theatre, or in an assembly of caste men, a man coming
2038up to a woman kisses a finger of her hand if she be standing, or a toe
2039of her foot if she be sitting, or when a woman is shampooing her lover's
2040body, places her face on his thigh (as if she was sleepy) so as to
2041inflame his passion, and kisses his thigh or great toe, it is called a
2042"demonstrative kiss."
2043
2044There is also a verse on the subject as follows:--
2045
2046"Whatever things may be done by one of the lovers to the other, the same
2047should be returned by the other, _i.e._, if the woman kisses him he should
2048kiss her in return, if she strikes him he should also strike her in
2049return."
2050
2051
2052
2053
2054CHAPTER IV.
2055
2056ON PRESSING, OR MARKING, OR SCRATCHING WITH THE NAILS.
2057
2058
2059When love becomes intense, pressing with the nails or scratching the
2060body with them is practised, and it is done on the following occasions:
2061On the first visit; at the time of setting out on a journey; on the
2062return from a journey; at the time when an angry lover is reconciled;
2063and lastly when the woman is intoxicated.
2064
2065But pressing with the nails is not an usual thing except with those who
2066are intensely passionate, _i.e._, full of passion. It is employed together
2067with biting, by those to whom the practice is agreeable.
2068
2069Pressing with the nails is of the eight following kinds, according to
2070the forms of the marks which are produced, viz.:
2071
20721. Sounding.
2073
20742. Half moon.
2075
20763. A circle.
2077
20784. A line.
2079
20805. A tiger's nail or claw.
2081
20826. A peacock's foot.
2083
20847. The jump of a hare.
2085
20868. The leaf of a blue lotus.
2087
2088The places that are to be pressed with the nails are as follows: the arm
2089pit, the throat, the breasts, the lips, the jaghana, or middle parts of
2090the body, and the thighs. But Suvarnanabha is of opinion that when the
2091impetuosity of passion is excessive, then the places need not be
2092considered.
2093
2094The qualities of good nails are that they should be bright, well set,
2095clean, entire, convex, soft, and glossy in appearance. Nails are of
2096three kinds according to their size, viz.:
2097
2098 Small.
2099 Middling.
2100 Large.
2101
2102Large nails, which give grace to the hands, and attract the hearts of
2103women from their appearance, are possessed by the Bengalees.
2104
2105Small nails, which can be used in various ways, and are to be applied
2106only with the object of giving pleasure, are possessed by the people of
2107the southern districts.
2108
2109Middling nails, which contain the properties of both the above kinds,
2110belong to the people of the Maharashtra.
2111
2112(1). When a person presses the chin, the breasts, the lower lip, or the
2113jaghana of another so softly that no scratch or mark is left, but only
2114the hair on the body becomes erect from the touch of the nails, and the
2115nails themselves make a sound, it is called a "sounding or pressing with
2116the nails."
2117
2118This pressing is used in the case of a young girl when her lover
2119shampoos her, scratches her head, and wants to trouble or frighten her.
2120
2121(2). The curved mark with the nails, which is impressed on the neck and
2122the breasts, is called the "half moon."
2123
2124(3). When the half moons are impressed opposite to each other, it is
2125called a "circle." This mark with the nails is generally made on the
2126navel, the small cavities about the buttocks, and on the joints of the
2127thigh.
2128
2129(4). A mark in the form of a small line, and which can be made on any
2130part of the body, is called a "line."
2131
2132(5). This same line, when it is curved, and made on the breast, is
2133called a "tiger's nail."
2134
2135(6). When a curved mark is made on the breast by means of the five
2136nails, it is called a "peacock's foot." This mark is made with the
2137object of being praised, for it requires a great deal of skill to make
2138it properly.
2139
2140(7). When five marks with the nails are made close to one another near
2141the nipple of the breast, it is called "the jump of a hare."
2142
2143(8). A mark made on the breast or on the hips in the form of a leaf of
2144the blue lotus, is called the "leaf of a blue lotus."
2145
2146When a person is going on a journey, and makes a mark on the thighs, or
2147on the breast, it is called a "token of remembrance." On such an
2148occasion three or four lines are impressed close to one another with the
2149nails.
2150
2151Here ends the marking with the nails. Marks of other kinds than the
2152above may also be made with the nails, for the ancient authors say,
2153that as there are innumerable degrees of skill among men (the practice
2154of this art being known to all), so there are innumerable ways of making
2155these marks. And as pressing or marking with the nails is independent of
2156love, no one can say with certainty how many different kinds of marks
2157with the nails do actually exist. The reason of this is, Vatsyayana
2158says, that as variety is necessary in love, so love is to be produced by
2159means of variety. It is on this account that courtezans, who are well
2160acquainted with various ways and means, become so desirable, for if
2161variety is sought in all the arts and amusements, such as archery and
2162others, how much more should it be sought after in the present case.
2163
2164The marks of the nails should not be made on married women, but
2165particular kinds of marks may be made on their private parts for the
2166remembrance and increase of love.
2167
2168There are also some verses on the subject, as follows:
2169
2170"The love of a woman who sees the marks of nails on the private parts of
2171her body, even though they are old and almost worn out, becomes again
2172fresh and new. If there be no marks of nails to remind a person of the
2173passages of love, then love is lessened in the same way as when no union
2174takes place for a long time."
2175
2176Even when a stranger sees at a distance a young woman with the marks of
2177nails on her breast,[37] he is filled with love and respect for her.
2178
2179A man, also, who carries the marks of nails and teeth on some parts of
2180his body, influences the mind of a woman, even though it be ever so
2181firm. In short, nothing tends to increase love so much as the effects of
2182marking with the nails, and biting.
2183
2184FOOTNOTE:
2185
2186[Footnote 37: From this it would appear that in ancient times the
2187breasts of women were not covered, and this is seen in the painting of
2188the Ajunta and other caves, where we find that the breasts of even royal
2189ladies and others are exposed.]
2190
2191
2192
2193
2194CHAPTER V.
2195
2196ON BITING, AND THE MEANS TO BE EMPLOYED WITH REGARD TO WOMEN OF
2197DIFFERENT COUNTRIES.
2198
2199
2200All the places that can be kissed, are also the places that can be
2201bitten, except the upper lip, the interior of the mouth, and the eyes.
2202
2203The qualities of good teeth are as follows: They should be equal,
2204possessed of a pleasing brightness, capable of being coloured, of proper
2205proportions, unbroken, and with sharp ends.
2206
2207The defects of teeth on the other hand are, that they are blunt,
2208protruding from the gums, rough, soft, large, and loosely set.
2209
2210The following are the different kinds of biting, viz.:
2211
2212 The hidden bite.
2213 The swollen bite.
2214 The point.
2215 The line of points.
2216 The coral and the jewel.
2217 The line of jewels.
2218 The broken cloud.
2219 The biting of the boar.
2220
2221(1). The biting which is shown only by the excessive redness of the skin
2222that is bitten, is called the "hidden bite."
2223
2224(2). When the skin is pressed down on both sides, it is called the
2225"swollen bite."
2226
2227(3). When a small portion of the skin is bitten with two teeth only, it
2228is called the "point."
2229
2230(4). When such small portions of the skin are bitten with all the teeth,
2231it is called the "line of points."
2232
2233(5). The biting which is done by bringing together the teeth and the
2234lips, is called the "coral and the jewel." The lip is the coral, and the
2235teeth the jewel.
2236
2237(6). When biting is done with all the teeth, it is called the "line of
2238jewels."
2239
2240(7). The biting which consists of unequal risings in a circle, and which
2241comes from the space between the teeth, is called the "broken cloud."
2242This is impressed on the breasts.
2243
2244(8). The biting which consists of many broad rows of marks near to one
2245another, and with red intervals, is called the "biting of a boar." This
2246is impressed on the breasts and the shoulders; and these two last modes
2247of biting are peculiar to persons of intense passion.
2248
2249The lower lip is the place on which the "hidden bite," the "swollen
2250bite," and the "point" are made; again the "swollen bite," and the
2251"coral and the jewel" bite are done on the cheek. Kissing, pressing with
2252the nails, and biting are the ornaments of the left cheek, and when the
2253word cheek is used it is to be understood as the left cheek.
2254
2255Both the "line of points" and the "line of jewels" are to be impressed
2256on the throat, the arm pit, and the joints of the thighs; but the "line
2257of points" alone is to be impressed on the forehead and the thighs.
2258
2259The marking with the nails, and the biting of the following things,
2260viz., an ornament of the forehead, an ear ornament, a bunch of flowers,
2261a betel leaf, or a tamala leaf, which are worn by, or belong to the
2262woman that is beloved, are signs of the desire of enjoyment.
2263
2264Here end the different kinds of biting.
2265
2266 * * * * *
2267
2268In the affairs of love a man should do such things as are agreeable to
2269the women of different countries.
2270
2271The women of the central countries (_i.e._, between the Ganges and the
2272Jumna) are noble in their character, not accustomed to disgraceful
2273practices, and dislike pressing the nails and biting.
2274
2275The women of the Balhika country are gained over by striking.
2276
2277The women of Avantika are fond of foul pleasures, and have not good
2278manners.
2279
2280The women of the Maharashtra are fond of practising the sixty-four arts,
2281they utter low and harsh words, and like to be spoken to in the same
2282way, and have an impetuous desire of enjoyment.
2283
2284The women of Pataliputra (_i.e._, the modern Patna) are of the same nature
2285as the women of the Maharashtra, but show their likings only in secret.
2286
2287The women of the Dravida country, though they are rubbed and pressed
2288about at the time of sexual enjoyment, have a slow fall of semen, that
2289is they are very slow in the act of coition.
2290
2291The women of Vanavasi are moderately passionate, they go through every
2292kind of enjoyment, cover their bodies, and abuse those who utter low,
2293mean and harsh words.
2294
2295The women of Avanti hate kissing, marking with the nails, and biting,
2296but they have a fondness for various kinds of sexual union.
2297
2298The women of Malwa like embracing and kissing, but not wounding, and
2299they are gained over by striking.
2300
2301The women of Abhira, and those of the country about the Indus and five
2302rivers (_i.e._, the Punjab), are gained over by the Auparishtaka or mouth
2303congress.
2304
2305The women of Aparatika are full of passion, and make slowly the sound
2306"Sit."
2307
2308The women of the Lat country have even more impetuous desire, and also
2309make the sound "Sit."
2310
2311The women of the Stri Rajya, and of Koshola (Oude), are full of
2312impetuous desire, their semen falls in large quantities, and they are
2313fond of taking medicine to make it do so.
2314
2315The women of the Audhra country have tender bodies, they are fond of
2316enjoyment, and have a liking for voluptuous pleasures.
2317
2318The women of Ganda have tender bodies, and speak sweetly.
2319
2320Now Suvarnanabha is of opinion that that which is agreeable to the
2321nature of a particular person, is of more consequence than that which is
2322agreeable to a whole nation, and that therefore the peculiarities of the
2323country should not be observed in such cases. The various pleasures, the
2324dress, and the sports of one country are in time borrowed by another,
2325and in such a case these things must be considered as belonging
2326originally to that country.
2327
2328Among the things mentioned above, viz., embracing, kissing, etc., those
2329which increase passion should be done first, and those which are only
2330for amusement or variety should be done afterwards.
2331
2332There are also some verses on this subject as follows:
2333
2334"When a man bites a woman forcibly, she should angrily do the same to
2335him with double force. Thus a 'point' should be returned with a 'line of
2336points,' and a 'line of points' with a 'broken cloud,' and if she be
2337excessively chafed, she should at once begin a love quarrel with him. At
2338such a time she should take hold of her lover by the hair, and bend his
2339head down, and kiss his lower lip, and then, being intoxicated with
2340love, she should shut her eyes and bite him in various places. Even by
2341day, and in a place of public resort, when her lover shows her any mark
2342that she may have inflicted on his body, she should smile at the sight
2343of it, and turning her face as if she were going to chide him, she
2344should show him with an angry look the marks on her own body that have
2345been made by him. Thus if men and women act according to each other's
2346liking, their love for each other will not be lessened even in one
2347hundred years."
2348
2349
2350
2351
2352CHAPTER VI.
2353
2354OF THE DIFFERENT WAYS OF LYING DOWN, AND VARIOUS KINDS OF CONGRESS.
2355
2356
2357On the occasion of a "high congress" the Mrigi (Deer) woman should lie
2358down in such a way as to widen her yoni, while in a "low congress" the
2359Hastini (Elephant) woman should lie down so as to contract hers. But in
2360an "equal congress" they should lie down in the natural position. What
2361is said above concerning the Mrigi and the Hastini applies also to the
2362Vadawa (Mare) woman. In a "low congress" the women should particularly
2363make use of medicine, to cause her desires to be satisfied quickly.
2364
2365The Deer-woman has the following three ways of lying down.
2366
2367 The widely opened position.
2368 The yawning position.
2369 The position of the wife of Indra.
2370
2371(1). When she lowers her head and raises her middle parts, it is called
2372the "widely opened position." At such a time the man should apply some
2373unguent, so as to make the entrance easy.
2374
2375(2). When she raises her thighs and keeps them wide apart and engages in
2376congress, it is called the "yawning position."
2377
2378(3). When she places her thighs with her legs doubled on them upon her
2379sides, and thus engages in congress, it is called the position of
2380Indrani, and this is learnt only by practice. The position is also
2381useful in the case of the "highest congress."
2382
2383The "clasping position" is used in "low congress," and in the "lowest
2384congress," together with the "pressing position," the "twining
2385position", and the "mare's position."
2386
2387When the legs of both the male and the female are stretched straight
2388out over each other, it is called the "clasping position." It is of two
2389kinds, the side position and the supine position, according to the way
2390in which they lie down. In the side position the male should invariably
2391lie on his left side, and cause the woman to lie on her right side, and
2392this rule is to be observed in lying down with all kinds of women.
2393
2394When, after congress has begun in the clasping position, the woman
2395presses her lover with her thighs, it is called the "pressing position."
2396
2397When the woman places one of her thighs across the thigh of her lover,
2398it is called the "twining position."
2399
2400When a woman forcibly holds in her yoni the lingam after it is in, it is
2401called the "mare's position." This is learnt by practice only, and is
2402chiefly found among the women of the Andra country.
2403
2404The above are the different ways of lying down, mentioned by Babhravya;
2405Suvarnanabha, however, gives the following in addition.
2406
2407When the female raises both of her thighs straight up, it is called the
2408"rising position."
2409
2410When she raises both of her legs, and places them on her lover's
2411shoulders, it is called the "yawning position."
2412
2413When the legs are contracted, and thus held by the lover before his
2414bosom, it is called the "pressed position."
2415
2416When only one of her legs is stretched out, it is called the "half
2417pressed position."
2418
2419When the woman places one of her legs on her lover's shoulder, and
2420stretches the other out, and then places the latter on his shoulder, and
2421stretches out the other, and continues to do so alternately, it is
2422called the "splitting of a bamboo."
2423
2424When one of her legs is placed on the head, and the other is stretched
2425out, it is called the "fixing of a nail." This is learnt by practice
2426only.
2427
2428When both the legs of the woman are contracted, and placed on her
2429stomach, it is called the "crab's position."
2430
2431When the thighs are raised and placed one upon the other, it is called
2432the "packed position."
2433
2434When the shanks are placed one upon the other, it is called the
2435"lotus-like position."
2436
2437When a man, during congress, turns round, and enjoys the woman without
2438leaving her, while she embraces him round the back all the time, it is
2439called the "turning position," and is learnt only by practice.
2440
2441Thus says Suvarnanabha, these different ways of lying down, sitting, and
2442standing should be practised in water, because it is easy to do so
2443therein. But Vatsyayana is of opinion that congress in water is
2444improper, because it is prohibited by the religious law.
2445
2446When a man and a woman support themselves on each other's bodies, or on
2447a wall, or pillar, and thus while standing engage in congress, it is
2448called the "supported congress."
2449
2450When a man supports himself against a wall, and the woman, sitting on
2451his hands joined together and held underneath her, throws her arms round
2452his neck, and putting her thighs alongside his waist, moves herself by
2453her feet, which are touching the wall against which the man is leaning,
2454it is called the "suspended congress."
2455
2456When a woman stands on her hands and feet like a quadruped, and her
2457lover mounts her like a bull, it is called the "congress of a cow." At
2458this time everything that is ordinarily done on the bosom should be done
2459on the back.
2460
2461In the same way can be carried on the congress of a dog, the congress of
2462a goat, the congress of a deer, the forcible mounting of an ass, the
2463congress of a cat, the jump of a tiger, the pressing of an elephant, the
2464rubbing of a boar, and the mounting of a horse. And in all these cases
2465the characteristics of these different animals should be manifested by
2466acting like them.
2467
2468When a man enjoys two women at the same time, both of whom love him
2469equally, it is called the "united congress."
2470
2471When a man enjoys many women altogether, it is called the "congress of a
2472herd of cows."
2473
2474The following kinds of congress, viz., sporting in water, or the
2475congress of an elephant with many female elephants, which is said to
2476take place only in the water, the congress of a collection of goats, the
2477congress of a collection of deer, take place in imitation of these
2478animals.
2479
2480In Gramaneri many young men enjoy a woman that may be married to one of
2481them, either one after the other, or at the same time. Thus one of them
2482holds her, another enjoys her, a third uses her mouth, a fourth holds
2483her middle part, and in this way they go on enjoying her several parts
2484alternately.
2485
2486The same things can be done when several men are sitting in company with
2487one courtesan, or when one courtesan is alone with many men. In the same
2488way this can be done by the women of the King's harem when they
2489accidentally get hold of a man.
2490
2491The people in the Southern countries have also a congress in the anus,
2492that is called the "lower congress."
2493
2494Thus ends the various kinds of congress. There are also two verses on
2495the subject as follows.
2496
2497"An ingenious person should multiply the kinds of congress after the
2498fashion of the different kinds of beasts and of birds. For these
2499different kinds of congress, performed according to the usage of each
2500country, and the liking of each individual, generate love, friendship,
2501and respect in the hearts of women."
2502
2503
2504
2505
2506CHAPTER VII.
2507
2508OF THE VARIOUS MODES OF STRIKING, AND OF THE SOUNDS APPROPRIATE TO THEM.
2509
2510
2511Sexual intercourse can be compared to a quarrel, on account of the
2512contrarieties of love and its tendency to dispute. The place of striking
2513with passion is the body, and on the body the special places are:
2514
2515 The shoulders.
2516 The head.
2517 The space between the breasts.
2518 The back.
2519 The jaghana, or middle part of the body.
2520 The sides.
2521
2522Striking is of four kinds, viz.:
2523
2524 Striking with the back of the hand.
2525 Striking with the fingers a little contracted.
2526 Striking with the fist.
2527 Striking with the open palm of the hand.
2528
2529On account of its causing pain, striking gives rise to the hissing
2530sound, which is of various kinds, and to the eight kinds of crying,
2531viz.:
2532
2533 The sound Hin.
2534 The thundering sound.
2535 The cooing sound.
2536 The weeping sound.
2537 The sound Phut.
2538 The sound Phât.
2539 The sound Sût.
2540 The sound Plât.
2541
2542Besides these, there are also words having a meaning, such as "mother,"
2543and those that are expressive of prohibition, sufficiency, desire of
2544liberation, pain or praise, and to which may be added sounds like those
2545of the dove, the cuckoo, the green pigeon, the parrot, the bee, the
2546sparrow, the flamingo, the duck, and the quail, which are all
2547occasionally made use of.
2548
2549Blows with the fist should be given on the back of the woman, while she
2550is sitting on the lap of the man, and she should give blows in return,
2551abusing the man as if she were angry, and making the cooing and the
2552weeping sounds. While the woman is engaged in congress the space between
2553the breasts should be struck with the back of the hand, slowly at first,
2554and then proportionately to the increasing excitement, until the end.
2555
2556At this time the sounds Hin and others may be made, alternately or
2557optionally, according to habit. When the man, making the sound Phât,
2558strikes the woman on the head, with the fingers of his hand a little
2559contracted, it is called Prasritaka, which means striking with the
2560fingers of the hand a little contracted. In this case the appropriate
2561sounds are the cooing sound, the sound Phât, and the sound Phut in the
2562interior of the mouth, and at the end of congress the sighing and
2563weeping sounds. The sound Phât is an imitation of the sound of a bamboo
2564being split, while the sound Phut is like the sound made by something
2565falling into water. At all times when kissing and such like things are
2566begun, the woman should give a reply with a hissing sound. During the
2567excitement when the woman is not accustomed to striking, she continually
2568utters words expressive of prohibition, sufficiently, or desire of
2569liberation, as well as the words "father," "mother," intermingled with
2570the sighing, weeping and thundering sounds.[38] Towards the conclusion
2571of the congress, the breasts, the jaghana, and the sides of the woman
2572should be pressed with the open palms of the hand, with some force,
2573until the end of it, and then sounds like those of the quail, or the
2574goose should be made.
2575
2576There are also two verses on the subject as follows:
2577
2578"The characteristics of manhood are said to consist of roughness and
2579impetuosity, while weakness, tenderness, sensibility, and an inclination
2580to turn away from unpleasant things are the distinguishing marks of
2581womanhood. The excitement of passion, and peculiarities of habit may
2582sometimes cause contrary results to appear, but these do not last long,
2583and in the end the natural state is resumed."
2584
2585The wedge on the bosom, the scissors on the head, the piercing
2586instrument on the cheeks, and the pinchers on the breasts and sides, may
2587also be taken into consideration with the other four modes of striking,
2588and thus give eight ways altogether. But these four ways of striking
2589with instruments are peculiar to the people of the southern countries,
2590and the marks caused by them are seen on the breasts of their women.
2591They are local peculiarities, but Vatsyayana is of opinion that the
2592practice of them is painful, barbarous, and base, and quite unworthy of
2593imitation.
2594
2595In the same way anything that is a local peculiarity should not always
2596be adopted elsewhere, and even in the place where the practice is
2597prevalent, excess of it should always be avoided. Instances of the
2598dangerous use of them may be given as follows. The King of the Panchalas
2599killed the courtezan Madhavasena by means of the wedge during congress.
2600King Shatakarni Shatavahana of the Kuntalas deprived his great Queen
2601Malayavati of her life by a pair of scissors, and Naradeva, whose hand
2602was deformed, blinded a dancing girl by directing a piercing instrument
2603in a wrong way.
2604
2605There are also two verses on the subject as follows:
2606
2607"About these things there cannot be either enumeration or any definite
2608rule. Congress having once commenced, passion alone gives birth to all
2609the acts of the parties."
2610
2611Such passionate actions and amorous gesticulations or movements, which
2612arise on the spur of the moment, and during sexual intercourse, cannot
2613be defined, and are as irregular as dreams. A horse having once attained
2614the fifth degree of motion goes on with blind speed, regardless of pits,
2615ditches, and posts in his way; and in the same manner a loving pair
2616become blind with passion in the heat of congress, and go on with great
2617impetuosity, paying not the least regard to excess. For this reason one
2618who is well acquainted with the science of love, and knowing his own
2619strength, as also the tenderness, impetuosity, and strength of the young
2620woman, should act accordingly. The various modes of enjoyment are not
2621for all times or for all persons, but they should only be used at the
2622proper time, and in the proper countries and places.
2623
2624FOOTNOTE:
2625
2626[Footnote 38: Men who are well acquainted with the art of love are well
2627aware how often one woman differs from another in her sighs and sounds
2628during the time of congress. Some women like to be talked to in the most
2629loving way, others in the most abusive way, and so on. Some women enjoy
2630themselves with closed eyes in silence, others make a great noise over
2631it, and some almost faint away. The great art is to ascertain what gives
2632them the greatest pleasure, and what specialities they like best.]
2633
2634
2635
2636
2637CHAPTER VIII.
2638
2639ABOUT WOMEN ACTING THE PART OF A MAN; AND OF THE WORK OF A MAN.
2640
2641
2642When a woman sees that her lover is fatigued by constant congress,
2643without having his desire satisfied, she should, with his permission,
2644lay him down upon his back, and give him assistance by acting his part.
2645She may also do this to satisfy the curiosity of her lover, or her own
2646desire of novelty.
2647
2648There are two ways of doing this, the first is when during congress she
2649turns round, and gets on the top of her lover, in such a manner as to
2650continue the congress, without obstructing the pleasure of it; and the
2651other is when she acts the man's part from the beginning. At such a
2652time, with flowers in her hair hanging loose, and her smiles broken by
2653hard breathings, she should press upon her lover's bosom with her own
2654breasts, and lowering her head frequently, should do in return the same
2655actions which he used to do before, returning his blows and chaffing
2656him, should say, "I was laid down by you, and fatigued with hard
2657congress, I shall now therefore lay you down in return." She should then
2658again manifest her own bashfulness, her fatigue, and her desire of
2659stopping the congress. In this way she should do the work of a man,
2660which we shall presently relate.
2661
2662Whatever is done by a man for giving pleasure to a woman is called the
2663work of a man, and is as follows:--
2664
2665While the woman is lying on his bed, and is as it were abstracted by his
2666conversation, he should loosen the knot of her under garments, and when
2667she begins to dispute with him, he should overwhelm her with kisses.
2668Then when his lingam is erect he should touch her with his hands in
2669various places, and gently manipulate various parts of the body. If the
2670woman is bashful, and if it is the first time that they have come
2671together, the man should place his hands between her thighs, which she
2672would probably keep close together, and if she is a very young girl, he
2673should first get his hands upon her breasts, which she would probably
2674cover with her own hands, and under her armpits and on her neck. If
2675however she is a seasoned woman, he should do whatever is agreeable
2676either to him or to her, and whatever is fitting for the occasion. After
2677this he should take hold of her hair, and hold her chin in his fingers
2678for the purpose of kissing her. On this, if she is a young girl, she
2679will become bashful and close her eyes. Any how he should gather from
2680the action of the woman what things would be pleasing to her during
2681congress.
2682
2683Here Suvarnanabha says that while a man is doing to the woman what he
2684likes best during congress, he should always make a point of pressing
2685those parts of her body on which she turns her eyes.
2686
2687The signs of the enjoyment and satisfaction of the women are as follows:
2688her body relaxes, she closes her eyes, she puts aside all bashfulness,
2689and shows increased willingness to unite the two organs as closely
2690together as possible. On the other hand, the signs of her want of
2691enjoyment and of failing to be satisfied are as follows: she shakes her
2692hands, she does not let the man get up, feels dejected, bites the man,
2693kicks him, and continues to go on moving after the man has finished. In
2694such cases the man should rub the yoni of the woman with his hand and
2695fingers (as the elephant rubs anything with his trunk) before engaging
2696in congress, until it is softened, and after that is done he should
2697proceed to put his lingam into her.
2698
2699The acts to be done by the man are:
2700
2701 Moving forward.
2702 Friction or churning.
2703 Piercing.
2704 Rubbing.
2705 Pressing.
2706 Giving a blow.
2707 The blow of a boar.
2708 The blow of a bull.
2709 The sporting of a sparrow.
2710
2711(1). When the organs are brought together properly and directly it is
2712called "moving the organ forward."
2713
2714(2). When the lingam is held with the hand, and turned all round in the
2715yoni, it is called "churning."
2716
2717(3). When the yoni is lowered, and the upper part of it is struck with
2718the lingam, it is called "piercing."
2719
2720(4). When the same thing is done on the lower part of the yoni, it is
2721called "rubbing."
2722
2723(5). When the yoni is pressed by the lingam for a long time, it is
2724called "pressing."
2725
2726(6). When the lingam is removed to some distance from the yoni, and then
2727forcibly strikes it, it is called "giving a blow."
2728
2729(7). When only one part of the yoni is rubbed with the lingam, it is
2730called the "blow of a boar."
2731
2732(8). When both sides of the yoni are rubbed in this way, it is called
2733the "blow of a bull."
2734
2735(9). When the lingam is in the yoni, and moved up and down frequently,
2736and without being taken out, it is called the "sporting of a sparrow."
2737This takes place at the end of congress.
2738
2739When a woman acts the part of a man, she has the following things to do
2740in addition to the nine given above, viz.
2741
2742 The pair of tongs.
2743 The top.
2744 The swing.
2745
2746(1). When the woman holds the lingam in her yoni, draws it in, presses
2747it, and keeps it thus in her for a long time, it is called the "pair of
2748tongs."
2749
2750(2). When, while engaged in congress, she turns round like a wheel, it
2751is called the "top." This is learnt by practice only.
2752
2753(3). When, on such an occasion, the man lifts up the middle part of his
2754body, and the woman turns round her middle part, it is called the
2755"swing."
2756
2757When the woman is tired, she should place her forehead on that of her
2758lover, and should thus take rest without disturbing the union of the
2759organs, and when the woman has rested herself the man should turn round
2760and begin the congress again.
2761
2762There are also some verses on the subject as follows:
2763
2764"Though a woman is reserved, and keeps her feelings concealed, yet when
2765she gets on the top of a man, she then shows all her love and desire. A
2766man should gather from the actions of the woman of what disposition she
2767is, and in what way she likes to be enjoyed. A woman during her monthly
2768courses, a woman who has been lately confined, and a fat woman should
2769not be made to act the part of a man."
2770
2771
2772
2773
2774CHAPTER XI.
2775
2776OF THE AUPARISHTAKA[39] OR MOUTH CONGRESS.
2777
2778
2779There are two kinds of eunuchs, those that are disguised as males, and
2780those that are disguised as females. Eunuchs disguised as females
2781imitate their dress, speech, gestures, tenderness, timidity, simplicity,
2782softness and bashfulness. The acts that are done on the jaghana or
2783middle parts of women, are done in the mouths of these eunuchs, and this
2784is called Auparishtaka. These eunuchs derive their imaginable pleasure,
2785and their livelihood from this kind of congress, and they lead the life
2786of courtezans. So much concerning eunuchs disguised as females.
2787
2788Eunuchs disguised as males keep their desires secret, and when they wish
2789to do anything they lead the life of shampooers. Under the pretence of
2790shampooing, an eunuch of this kind embraces and draws towards himself
2791the thighs of the man whom he is shampooing, and after this he touches
2792the joints of his thighs and his jaghana, or central portions of his
2793body. Then, if he finds the lingam of the man erect, he presses it with
2794his hands, and chaffs him for getting into that state. If after this,
2795and after knowing his intention, the man does not tell the eunuch to
2796proceed, then the latter does it of his own accord and begins the
2797congress. If however he is ordered by the man to do it, then he disputes
2798with him, and only consents at last with difficulty.
2799
2800The following eight things are then done by the eunuch one after the
2801other, viz.
2802
2803 The nominal congress.
2804 Biting the sides.
2805 Pressing outside.
2806 Pressing inside.
2807 Kissing.
2808 Rubbing.
2809 Sucking a mangoe fruit.
2810 Swallowing up.
2811
2812At the end of each of these the eunuch expresses his wish to stop, but
2813when one of them is finished, the man desires him to do another, and
2814after that is done, then the one that follows it, and so on.
2815
2816(1). When, holding the man's lingam with his hand, and placing it
2817between his lips, the eunuch moves about his mouth, it is called the
2818"nominal congress."
2819
2820(2). When, covering the end of the lingam with his fingers collected
2821together like the bud of a plant or flower, the eunuch presses the sides
2822of it with his lips, using his teeth also, it is called "biting the
2823sides."
2824
2825(3). When, being desired to proceed, the eunuch presses the end of the
2826lingam with his lips closed together, and kisses it as if he were
2827drawing it out, it is called the "outside pressing."
2828
2829(4). When, being asked to go on, he put the lingam further into his
2830mouth, and presses it with his lips and then takes it out, it is called
2831the "inside pressing."
2832
2833(5). When, holding the lingam in his hand, the eunuch kisses it as if he
2834were kissing the lower lip, it is called "kissing."
2835
2836(6). When, after kissing it, he touches it with his tongue everywhere,
2837and passes the tongue over the end of it, it is called "rubbing."
2838
2839(7). When, in the same way, he puts the half of it into his mouth, and
2840forcibly kisses and sucks it, this is called "sucking a mangoe fruit."
2841
2842(8). And lastly, when, with the consent of the man, the eunuch puts the
2843whole lingam into his mouth, and presses it to the very end, as if he
2844were going to swallow it up, it is called "swallowing up."
2845
2846Striking, scratching, and other things may also be done during this kind
2847of congress.
2848
2849The Auparishtaka is practised only by unchaste and wanton women, female
2850attendants and serving maids, _i.e._, those who are not married to
2851anybody, but who live by shampooing.
2852
2853The Acharyas (_i.e._, ancient and venerable authors) are of opinion that
2854this Auparishtaka is the work of a dog and not of a man, because it is a
2855low practice, and opposed to the orders of the Holy Writ, and because
2856the man himself suffers by bringing his lingam into contact with the
2857mouths of eunuchs and women. But Vatsyayana says that the orders of the
2858Holy Writ do not affect those who resort to courtezans, and the law
2859prohibits the practice of the Auparishtaka with married women only. As
2860regards the injury to the male, that can be easily remedied.
2861
2862The people of Eastern India do not resort to women who practise the
2863Auparishtaka.
2864
2865The people of Ahichhatra resort to such women, but do nothing with them,
2866so far as the mouth is concerned.
2867
2868The people of Saketa do with these women every kind of mouth congress,
2869while the people of Nagara do not practise this, but do every other
2870thing.
2871
2872The people of the Shurasena country, on the southern bank of the Jumna,
2873do everything without any hesitation, for they say that women being
2874naturally unclean, no one can be certain about their character, their
2875purity, their conduct, their practices, their confidences, or their
2876speech. They are not however on this account to be abandoned, because
2877religious law, on the authority of which they are reckoned pure, lays
2878down that the udder of a cow is clean at the time of milking, though the
2879mouth of a cow, and also the mouth of her calf, are considered unclean
2880by the Hindoos. Again a dog is clean when he seizes a deer in hunting,
2881though food touched by a dog is otherwise considered very unclean. A
2882bird is clean when it causes a fruit to fall from a tree by pecking at
2883it, though things eaten by crows and other birds are considered unclean.
2884And the mouth of a woman is clean for kissing and such like things at
2885the time of sexual intercourse. Vatsyayana moreover thinks that in all
2886these things connected with love, everybody should act according to the
2887custom of his country, and his own inclination.
2888
2889There are also the following verses on the subject.
2890
2891"The male servants of some men carry on the mouth congress with their
2892masters. It is also practised by some citizens, who know each other
2893well, among themselves. Some women of the harem, when they are amorous,
2894do the acts of the mouth on the yonis of one another, and some men do
2895the same thing with women. The way of doing this (_i.e._, of kissing the
2896yoni) should be known from kissing the mouth. When a man and woman lie
2897down in an inverted order, _i.e._, with the head of the one towards the
2898feet of the other and carry on this congress, it is called the "congress
2899of a crow."
2900
2901For the sake of such things courtezans abandon men possessed of good
2902qualities, liberal and clever, and become attached to low persons, such
2903as slaves and elephant drivers. The Auparishtaka, or mouth congress,
2904should never be done by a learned Brahman, by a minister that carries on
2905the business of a state, or by a man of good reputation, because though
2906the practice is allowed by the Shastras, there is no reason why it
2907should be carried on, and need only be practised in particular cases. As
2908for instance, the taste, and the strength, and the digestive qualities
2909of the flesh of dogs are mentioned in works on medicine, but it does not
2910therefore follow that it should be eaten by the wise. In the same way
2911there are some men, some places and some times, with respect to which
2912these practices can be made use of. A man should therefore pay regard to
2913the place, to the time, and to the practice which is to be carried out,
2914as also as to whether it is agreeable to his nature and to himself, and
2915then he may or may not practise these things according to circumstances.
2916But after all, these things being done secretly, and the mind of the man
2917being fickle, how can it be known what any person will do at any
2918particular time and for any particular purpose.
2919
2920FOOTNOTE:
2921
2922[Footnote 39: This practice appears to have been prevalent in some parts
2923of India from a very ancient time. The "Shushruta," a work on medicine
2924some two thousand years old, describes the wounding of the lingam with
2925the teeth as one of the causes of a disease treated upon in that work.
2926Traces of the practice are found as far back as the eighth century, for
2927various kinds of the Auparishtaka are represented in the sculptures of
2928many Shaiva temples at Bhuvaneshwara, near Cuttack, in Orissa, and which
2929were built about that period. From these sculptures being found in such
2930places, it would seem that this practice was popular in that part of the
2931country at that time. It does not seem to be so prevalent now in
2932Hindustan, its place perhaps is filled up by the practice of sodomy,
2933introduced since the Mahomedan period.]
2934
2935
2936
2937
2938CHAPTER X.
2939
2940OF THE WAY HOW TO BEGIN AND HOW TO END THE CONGRESS.
2941
2942DIFFERENT KINDS OF CONGRESS AND LOVE QUARRELS.
2943
2944
2945In the pleasure-room, decorated with flowers, and fragrant with
2946perfumes, attended by his friends and servants, the citizen should
2947receive the woman, who will come bathed and dressed, and will invite her
2948to take refreshment and to drink freely. He should then seat her on his
2949left side, and holding her hair, and touching also the end and knot of
2950her garment, he should gently embrace her with his right arm. They
2951should then carry on an amusing conversation on various subjects, and
2952may also talk suggestively of things which would be considered as
2953coarse, or not to be mentioned generally in society. They may then sing,
2954either with or without gesticulations, and play on musical instruments,
2955talk about the arts, and persuade each other to drink. At last when the
2956woman is overcome with love and desire, the citizen should dismiss the
2957people that may be with him, giving them flowers, ointment, and betel
2958leaves, and then when the two are left alone, they should proceed as has
2959been already described in the previous chapters.
2960
2961Such is the beginning of sexual union. At the end of the congress, the
2962lovers with modesty, and not looking at each other, should go separately
2963to the washing-room. After this, sitting in their own places, they
2964should eat some betel leaves, and the citizen should apply with his own
2965hand to the body of the woman some pure sandal wood ointment, or
2966ointment of some other kind. He should then embrace her with his left
2967arm, and with agreeable words should cause her to drink from a cup held
2968in his own hand, or he may give her water to drink. They can then eat
2969sweetmeats, or anything else, according to their likings, and may drink
2970fresh juice,[40] soup, gruel, extracts of meat, sherbet, the juice of
2971mangoe fruits, the extract of the juice of the citron tree mixed with
2972sugar, or anything that may be liked in different countries, and known
2973to be sweet, soft, and pure. The lovers may also sit on the terrace of
2974the palace or house, and enjoy the moonlight, and carry on an agreeable
2975conversation. At this time, too, while the woman lies in his lap, with
2976her face towards the moon, the citizen should show her the different
2977planets, the morning star, the polar star, and the seven Rishis, or
2978Great Bear.
2979
2980This is the end of sexual union.
2981
2982Congress is of the following kinds, viz.:
2983
2984 Loving congress.
2985 Congress of subsequent love.
2986 Congress of artificial love.
2987 Congress of transferred love.
2988 Congress like that of eunuchs.
2989 Deceitful congress.
2990 Congress of spontaneous love.
2991
2992(1). When a man and a woman, who have been in love with each other for
2993some time, come together with great difficulty, or when one of the two
2994returns from a journey, or is reconciled after having been separated on
2995account of a quarrel, then congress is called the "loving congress." It
2996is carried on according to the liking of the lovers, and as long as they
2997choose.
2998
2999(2). When two persons come together, while their love for each other is
3000still in its infancy, their congress is called the "congress of
3001subsequent love."
3002
3003(3). When a man carries on the congress by exciting himself by means of
3004the sixty-four ways, such as kissing, etc., etc., or when a man and a
3005woman come together, though in reality they are both attached to
3006different persons, their congress is then called "congress of artificial
3007love." At this time all the ways and means mentioned in the Kama Shastra
3008should be used.
3009
3010(4). When a man, from the beginning to the end of the congress, though
3011having connection with the women, thinks all the time that he is
3012enjoying another one whom he loves, it is called the "congress of
3013transferred love."
3014
3015(5). Congress between a man and a female water carrier, or a female
3016servant of a caste lower than his own, lasting only until the desire is
3017satisfied, is called "congress like that of eunuchs." Here external
3018touches, kisses, and manipulations are not to be employed.
3019
3020(6). The congress between a courtezan and a rustic, and that between
3021citizens and the women of villages, and bordering countries, is called,
3022"deceitful congress."
3023
3024(7). The congress that takes place between two persons who are attached
3025to one another, and which is done according to their own liking is
3026called "spontaneous congress."
3027
3028Thus ends the kinds of congress.
3029
3030We shall now speak of love quarrels.
3031
3032A woman who is very much in love with a man cannot bear to hear the name
3033of her rival mentioned, or to have any conversation regarding her, or to
3034be addressed by her name through mistake. If such takes place, a great
3035quarrel arises, and the woman cries, becomes angry, tosses her hair
3036about, strikes her lover, falls from her bed or seat, and, casting aside
3037her garlands and ornaments, throws herself down on the ground.
3038
3039At this time, the lover should attempt to reconcile her with
3040conciliatory words, and should take her up carefully and place her on
3041her bed. But she, not replying to his questions, and with increased
3042anger, should bend down his head by pulling his hair, and having kicked
3043him once, twice, or thrice on his arms, head, bosom or back, should then
3044proceed to the door of the room. Dattaka says that she should then sit
3045angrily near the door and shed tears, but should not go out, because she
3046would be found fault with for going away. After a time, when she thinks
3047that the conciliatory words and actions of her lover have reached their
3048utmost, she should then embrace him, talking to him with harsh and
3049reproachful words, but at the same time showing a loving desire for
3050congress.
3051
3052When the woman is in her own house, and has quarrelled with her lover,
3053she should go to him and show how angry she is, and leave him.
3054Afterwards the citizen having sent the Vita,[41] the Vidushaka[41] or
3055the Pithamurda[41] to pacify her, she should accompany them back to the
3056house, and spend the night with her lover.
3057
3058Thus end the love quarrels.
3059
3060In conclusion.
3061
3062A man, employing the sixty-four means mentioned by Babhravya, obtains
3063his object, and enjoys the woman of the first quality. Though he may
3064speak well on other subjects, if he does not know the sixty-four
3065divisions, no great respect is paid to him in the assembly of the
3066learned. A man, devoid of other knowledge, but well acquainted with the
3067sixty-four divisions, becomes a leader in any society of men and women.
3068What man will not respect the sixty-four parts,[42] considering they are
3069respected by the learned, by the cunning, and by the courtezans. As the
3070sixty-four parts are respected, are charming, and add to the talent of
3071women, they are called by the Acharyas dear to women. A man skilled in
3072the sixty-four parts is looked upon with love by his own wife, by the
3073wives of others, and by courtezans.
3074
3075FOOTNOTES:
3076
3077[Footnote 40: The fresh juice of the cocoa nut tree, the date tree, and
3078other kinds of palm trees are drunk in India. It will not keep fresh
3079very long, but ferments rapidly, and is then distilled into liquor.]
3080
3081[Footnote 41: The characteristics of these three individuals have been
3082given in Part I. page 31.]
3083
3084[Footnote 42: A definition of the sixty-four parts, or divisions, is
3085given in Chapter II., page 45.]
3086
3087=END OF PART II.=
3088
3089
3090
3091
3092PART III.
3093
3094ABOUT THE ACQUISITION OF A WIFE.
3095
3096
3097
3098
3099CHAPTER I.
3100
3101ON MARRIAGE.
3102
3103
3104When a girl of the same caste, and a virgin, is married in accordance
3105with the precepts of Holy Writ, the results of such an union are: the
3106acquisition of Dharma and Artha, offspring, affinity, increase of
3107friends, and untarnished love. For this reason a man should fix his
3108affections upon a girl who is of good family, whose parents are alive,
3109and who is three years or more younger than himself. She should be born
3110of a highly respectable family, possessed of wealth, well connected, and
3111with many relations and friends. She should also be beautiful, of a good
3112disposition, with lucky marks on her body, and with good hair, nails,
3113teeth, ears, eyes, and breasts, neither more nor less than they ought to
3114be, and no one of them entirely wanting, and not troubled with a sickly
3115body. The man should, of course, also possess these qualities himself.
3116But at all events, says Ghotakamukha, a girl who has been already joined
3117with others (_i.e._, no longer a maiden) should never be loved, for it
3118would be reproachable to do such a thing.
3119
3120Now in order to bring about a marriage with such a girl as described
3121above, the parents and relations of the man should exert themselves, as
3122also such friends on both sides as may be desired to assist in the
3123matter. These friends should bring to the notice of the girl's parents,
3124the faults, both present and future, of all the other men that may wish
3125to marry her, and should at the same time extol even to exaggeration
3126all the excellencies, ancestral, and paternal, of their friend, so as to
3127endear him to them, and particularly to those that may be liked by the
3128girl's mother. One of the friends should also disguise himself as an
3129astrologer and declare the future good fortune and wealth of his friend
3130by showing the existence of all the lucky omens[43] and signs,[44] the
3131good influence of planets, the auspicious entrance of the sun into a
3132sign of the Zodiac, propitious stars and fortunate marks on his body.
3133Others again should rouse the jealousy of the girl's mother by telling
3134her that their friend has a chance of getting from some other quarter
3135even a better girl than hers.
3136
3137A girl should be taken as a wife, as also given in marriage, when
3138fortune, signs, omens, and the words[45] of others are favourable, for,
3139says Ghotakamukha, a man should not marry at any time he likes. A girl
3140who is asleep, crying, or gone out of the house when sought in marriage,
3141or who is betrothed to another, should not be married. The following
3142also should be avoided:
3143
3144 One who is kept concealed.
3145 One who has an ill-sounding name.
3146 One who has her nose depressed.
3147 One who has her nostril turned up.
3148 One who is formed like a male.
3149 One who is bent down.
3150 One who has crooked thighs.
3151 One who has a projecting forehead.
3152 One who has a bald head.
3153 One who does not like purity.
3154 One who has been polluted by another.
3155 One who is afflicted with the Gulma.[46]
3156 One who is disfigured in any way.
3157 One who has fully arrived at puberty.
3158 One who is a friend.
3159 One who is a younger sister.
3160 One who is a Varshakari.[47]
3161
3162In the same way a girl who is called by the name of one of the
3163twenty-seven stars, or by the name of a tree, or of a river, is
3164considered worthless, as also a girl whose name ends in "r" or "l." But
3165some authors say that prosperity is gained only by marrying that girl to
3166whom one becomes attached, and that therefore no other girl but the one
3167who is loved should be married by anyone.
3168
3169When a girl becomes marriageable her parents should dress her smartly,
3170and should place her where she can be easily seen by all. Every
3171afternoon, having dressed her and decorated her in a becoming manner,
3172they should send her with her female companions to sports, sacrifices,
3173and marriage ceremonies, and thus show her to advantage in society,
3174because she is a kind of merchandise. They should also receive with kind
3175words and signs of friendliness those of an auspicious appearance who
3176may come accompanied by their friends and relations for the purpose of
3177marrying their daughter, and under some pretext or other having first
3178dressed her becomingly, should then present her to them. After this they
3179should await the pleasure of fortune, and with this object should
3180appoint a future day on which a determination could be come to with
3181regard to their daughter's marriage. On this occasion when the persons
3182have come, the parents of the girl should ask them to bathe and dine,
3183and should say, "Everything will take place at the proper time," and
3184should not then comply with the request, but should settle the matter
3185later.
3186
3187When a girl is thus acquired, either according to the custom of the
3188country, or according to his own desire, the man should marry her in
3189accordance with the precepts of the Holy Writ, according to one of the
3190four kinds of marriage.
3191
3192Thus ends marriage.
3193
3194There are also some verses on the subject as follows:--
3195
3196Amusement in society, such as completing verses begun by others,
3197marriages, and auspicious ceremonies should be carried on neither with
3198superiors, nor inferiors, but with our equals. That should be known as a
3199high connection when a man, after marrying a girl, has to serve her and
3200her relations afterwards like a servant, and such a connection is
3201censured by the good. On the other hand, that reproachable connection,
3202where a man, together with his relations, lords it over his wife, is
3203called a low connection by the wise. But when both the man and the woman
3204afford mutual pleasure to each other, and when the relatives on both
3205sides pay respect to one another, such is called a connection in the
3206proper sense of the word. Therefore a man should contract neither a high
3207connection by which he is obliged to bow down afterwards to his kinsmen,
3208nor a low connection, which is universally reprehended by all.
3209
3210FOOTNOTES:
3211
3212[Footnote 43: The flight of a blue jay on a person's left side is
3213considered a lucky omen when one starts on any business; the appearance
3214of a cat before anyone at such a time is looked on as a bad omen. There
3215are many omens of the same kind.]
3216
3217[Footnote 44: Such as the throbbing of the right eye of men and the left
3218eye of women, etc.]
3219
3220[Footnote 45: Before anything is begun it is a custom to go early in the
3221morning to a neighbour's house, and overhear the first words that may be
3222spoken in his family, and according as the words heard are of good or
3223bad import, so draw an inference as to the success or failure of the
3224undertaking.]
3225
3226[Footnote 46: A disease consisting of any glandular enlargement in any
3227part of the body.]
3228
3229[Footnote 47: A woman, the palms of whose hands and the soles of whose
3230feet are always perspiring.]
3231
3232
3233
3234
3235CHAPTER II.
3236
3237OF CREATING CONFIDENCE IN THE GIRL.
3238
3239
3240For the first three days after marriage, the girl and her husband should
3241sleep on the floor, abstain from sexual pleasures, and eat their food
3242without seasoning it either with alkali or salt. For the next seven days
3243they should bathe amidst the sounds of auspicious musical instruments,
3244should decorate themselves, dine together, and pay attention to their
3245relations as well as to those who may have come to witness their
3246marriage. This is applicable to persons of all castes. On the night of
3247the tenth day the man should begin in a lonely place with soft words,
3248and thus create confidence in the girl. Some authors say that for the
3249purpose of winning her over he should not speak to her for three days,
3250but the followers of Babhravya are of opinion that if the man does not
3251speak with her for three days, the girl may be discouraged by seeing him
3252spiritless like a pillar, and, becoming dejected, she may begin to
3253despise him as an eunuch. Vatsyayana says that the man should begin to
3254win her over, and to create confidence in her, but should abstain at
3255first from sexual pleasures. Women being of a tender nature, want tender
3256beginnings, and when they are forcibly approached by men with whom they
3257are but slightly acquainted, they sometimes suddenly become haters of
3258sexual connection, and sometimes even haters of the male sex. The man
3259should therefore approach the girl according to her liking, and should
3260make use of those devices by which he may be able to establish himself
3261more and more into her confidence. These devices are as follows:--
3262
3263He should embrace her first of all in a way she likes most, because it
3264does not last for a long time.
3265
3266He should embrace her with the upper part of his body because that is
3267easier and simpler. If the girl is grown up, or if the man has known
3268her for some time, he may embrace her by the light of a lamp, but if he
3269is not well acquainted with her, or if she is a young girl, he should
3270then embrace her in darkness.
3271
3272When the girl accepts the embrace, the man should put a "tambula" or
3273screw of betel nut and betel leaves in her mouth, and if she will not
3274take it, he should induce her to do so by conciliatory words,
3275entreaties, oaths, and kneeling at her feet, for it is an universal rule
3276that however bashful or angry a woman may be, she never disregards a man
3277kneeling at her feet. At the time of giving this "tambula" he should
3278kiss her mouth softly and gracefully without making any sound. When she
3279is gained over in this respect he should then make her talk, and so that
3280she may be induced to talk he should ask her questions about things of
3281which he knows or pretends to know nothing, and which can be answered in
3282a few words. If she does not speak to him, he should not frighten her,
3283but should ask her the same thing again and again in a conciliatory
3284manner. If she does not then speak he should urge her to give a reply,
3285because as Ghotakamukha says, "all girls hear everything said to them by
3286men, but do not themselves sometimes say a single word." When she is
3287thus importuned, the girl should give replies by shakes of the head, but
3288if she quarrelled with the man she should not even do that. When she is
3289asked by the man whether she wishes for him, and whether she likes him,
3290she should remain silent for a long time, and when at last importuned to
3291reply, should give him a favourable answer by a nod of the head. If the
3292man is previously acquainted with the girl he should converse with her
3293by means of a female friend, who may be favourable to him, and in the
3294confidence of both, and carry on the conversation on both sides. On such
3295an occasion the girl should smile with her head bent down, and if the
3296female friend say more on her part than she was desired to do, she
3297should chide her and dispute with her. The female friend should say in
3298jest even what she is not desired to say by the girl, and add, "she says
3299so," on which the girl should say indistinctly and prettily, "O no! I
3300did not say so," and she should then smile and throw an occasional
3301glance towards the man.
3302
3303If the girl is familiar with the man, she should place near him,
3304without saying anything, the tambula, the ointment, or the garland that
3305he may have asked for, or she may tie them up in his upper garment.
3306While she is engaged in this, the man should touch her young breasts in
3307the sounding way of pressing with the nails, and if she prevents him
3308doing this he should say to her, "I will not do it again if you will
3309embrace me," and should in this way cause her to embrace him. While he
3310is being embraced by her he should pass his hand repeatedly over and
3311about her body. By and bye he should place her in his lap, and try more
3312and more to gain her consent, and if she will not yield to him he should
3313frighten her by saying, "I shall impress marks of my teeth and nails on
3314your lips and breasts, and then make similar marks on my own body, and
3315shall tell my friends that you did them. What will you say then?" In
3316this and other ways, as fear and confidence are created in the minds of
3317children, so should the man gain her over to his wishes.
3318
3319On the second and third nights, after her confidence has increased still
3320more, he should feel the whole of her body with his hands, and kiss her
3321all over; he should also place his hands upon her thighs and shampoo
3322them, and if he succeed in this he should then shampoo the joints of her
3323thighs. If she tries to prevent him doing this he should say to her,
3324"What harm is there in doing it?" and should persuade her to let him do
3325it. After gaining this point he should touch her private parts, should
3326loosen her girdle and the knot of her dress, and turning up her lower
3327garment should shampoo the joints of her naked thighs. Under various
3328pretences he should do all these things, but he should not at that time
3329begin actual congress. After this he should teach her the sixty-four
3330arts, should tell her how much he loves her, and describe to her the
3331hopes which he formerly entertained regarding her. He should also
3332promise to be faithful to her in future, and should dispel all her fears
3333with respect to rival women, and, at last, after having overcome her
3334bashfulness, he should begin to enjoy her in a way so as not to frighten
3335her. So much about creating confidence in the girl; and there are,
3336moreover, some verses on the subject as follows:--
3337
3338A man acting according to the inclinations of a girl should try and gain
3339her over so that she may love him and place her confidence in him. A
3340man does not succeed either by implicitly following the inclination of a
3341girl, or by wholly opposing her, and he should therefore adopt a middle
3342course. He who knows how to make himself beloved by women, as well as to
3343increase their honour and create confidence in them, this man becomes an
3344object of their love. But he, who neglects a girl thinking she is too
3345bashful, is despised by her as a beast ignorant of the working of the
3346female mind. Moreover, a girl forcibly enjoyed by one who does not
3347understand the hearts of girls becomes nervous, uneasy, and dejected,
3348and suddenly begins to hate the man who has taken advantage of her; and
3349then, when her love is not understood or returned, she sinks into
3350despondency, and becomes either a hater of mankind altogether, or,
3351hating her own man, she has recourse to other men.[48]
3352
3353FOOTNOTE:
3354
3355[Footnote 48: These last few lines have been exemplified in many ways in
3356many novels of this century.]
3357
3358
3359
3360
3361CHAPTER III.
3362
3363ON COURTSHIP, AND THE MANIFESTATION OF THE FEELINGS BY OUTWARD SIGNS AND
3364DEEDS.
3365
3366
3367A poor man possessed of good qualities, a man born of a low family
3368possessed of mediocre qualities, a neighbour possessed of wealth, and
3369one under the control of his father, mother or brothers, should not
3370marry without endeavouring to gain over the girl from her childhood to
3371love and esteem them. Thus a boy separated from his parents, and living
3372in the house of his uncle, should try to gain over the daughter of his
3373uncle, or some other girl, even though she be previously betrothed to
3374another. And this way of gaining over a girl, says Ghotakamukha, is
3375unexceptional, because Dharma can be accomplished by means of it, as
3376well as by any other way of marriage.
3377
3378When a boy has thus begun to woo the girl he loves, he should spend his
3379time with her and amuse her with various games and diversions fitted for
3380their age and acquaintanceship, such as picking and collecting flowers,
3381making garlands of flowers, playing the parts of members of a fictitious
3382family, cooking food, playing with dice, playing with cards, the game of
3383odd and even, the game of finding out the middle finger, the game of six
3384pebbles, and such other games as may be prevalent in the country, and
3385agreeable to the disposition of the girl. In addition to this, he should
3386carry on various amusing games played by several persons together, such
3387as hide and seek, playing with seeds, hiding things in several small
3388heaps of wheat and looking for them, blind-man's buff, gymnastic
3389exercises, and other games of the same sort, in company with the girl,
3390her friends and female attendants. The man should also show great
3391kindness to any woman whom the girl thinks fit to be trusted, and should
3392also make new acquaintances, but above all he should attach to himself
3393by kindness and little services the daughter of the girl's nurse, for
3394if she be gained over, even though she comes to know of his design, she
3395does not cause any obstruction, but is sometimes even able to effect an
3396union between him and the girl. And though she knows the true character
3397of the man, she always talks of his many excellent qualities to the
3398parents and relations of the girl, even though she may not be desired to
3399do so by him.
3400
3401In this way the man should do whatever the girl takes most delight in,
3402and he should get for her whatever she may have a desire to possess.
3403Thus he should procure for her such playthings as may be hardly known to
3404other girls. He may also show her a ball dyed with various colours, and
3405other curiosities of the same sort; and should give her dolls made of
3406cloth, wood, buffalo-horn, ivory, wax, flour, or earth; also utensils
3407for cooking food, and figures in wood, such as a man and woman standing,
3408a pair of rams, or goats, or sheep; also temples made of earth, bamboo,
3409or wood, dedicated to various goddesses; and cages for parrots, cuckoos,
3410starlings, quails, cocks, and partridges; water-vessels of different
3411sorts and of elegant forms, machines for throwing water about, guitars,
3412stands for putting images upon, stools, lac, red arsenic, yellow
3413ointment, vermilion and collyrium, as well as sandal-wood, saffron,
3414betel nut and betel leaves. Such things should be given at different
3415times whenever he gets a good opportunity of meeting her, and some of
3416them should be given in private, and some in public, according to
3417circumstances. In short, he should try in every way to make her look
3418upon him as one who would do for her everything that she wanted to be
3419done.
3420
3421In the next place he should get her to meet him in some place privately,
3422and should then tell her that the reason of his giving presents to her
3423in secret was the fear that the parents of both of them might be
3424displeased, and then he may add that the things which he had given her
3425had been much desired by other people. When her love begins to show
3426signs of increasing he should relate to her agreeable stories if she
3427expresses a wish to hear such narratives. Or if she takes delight in
3428legerdemain, he should amaze her by performing various tricks of
3429jugglery; or if she feels a great curiosity to see a performance of the
3430various arts, he should show his own skill in them. When she is
3431delighted with singing he should entertain her with music, and on
3432certain days, and at the time of going together to moonlight fairs and
3433festivals, and at the time of her return after being absent from home,
3434he should present her with bouquets of flowers, and with chaplets for
3435the head, and with ear ornaments and rings, for these are the proper
3436occasions on which such things should be presented.
3437
3438He should also teach the daughter of the girl's nurse all the sixty-four
3439means of pleasure practised by men, and under this pretext should also
3440inform her of his great skill in the art of sexual enjoyment. All this
3441time he should wear a fine dress, and make as good an appearance as
3442possible, for young women love men who live with them, and who are
3443handsome, good looking and well dressed. As for the saying that though
3444women may fall in love, they still make no effort themselves to gain
3445over the object of their affections, that is only a matter of idle talk.
3446
3447Now a girl always shows her love by outward signs and actions, such as
3448the following:--She never looks the man in the face, and becomes abashed
3449when she is looked at by him; under some pretext or other she shows her
3450limbs to him; she looks secretly at him though he has gone away from her
3451side; hangs down her head when she is asked some question by him, and
3452answers in indistinct words and unfinished sentences, delights to be in
3453his company for a long time, speaks to her attendants in a peculiar tone
3454with the hope of attracting his attention towards her when she is at a
3455distance from him, does not wish to go from the place where he is, under
3456some pretext or other she makes him look at different things, narrates
3457to him tales and stories very slowly so that she may continue conversing
3458with him for a long time, kisses and embraces before him a child sitting
3459in her lap, draws ornamental marks on the foreheads of her female
3460servants, performs sportive and graceful movements when her attendants
3461speak jestingly to her in the presence of her lover, confides in her
3462lover's friends, and respects and obeys them, shows kindness to his
3463servants, converses with them, and engages them to do her work as if she
3464were their mistress, and listens attentively to them when they tell
3465stories about her lover to somebody else, enters his house when induced
3466to do so by the daughter of her nurse, and by her assistance manages to
3467converse and play with him, avoids being seen by her lover when she is
3468not dressed and decorated, gives him by the hand of her female friend
3469her ear ornament, ring, or garland of flowers that he may have asked to
3470see, always wears anything that he may have presented to her, become
3471dejected when any other bridegroom is mentioned by her parents, and does
3472not mix with those who may be of her party, or who may support his
3473claims.
3474
3475There are also some verses on the subject as follows:--
3476
3477A man, who has seen and perceived the feelings of the girl towards him,
3478and who has noticed the outward signs and movements by which those
3479feelings are expressed, should do everything in his power to effect an
3480union with her. He should gain over a young girl by childlike sports, a
3481damsel come of age by his skill in the arts, and a girl that loves him
3482by having recourse to persons in whom she confides.
3483
3484
3485
3486
3487CHAPTER IV.
3488
3489ABOUT THINGS TO BE DONE ONLY BY THE MAN, AND THE ACQUISITION OF THE GIRL
3490THEREBY. ALSO WHAT IS TO BE DONE BY A GIRL TO GAIN OVER A MAN, AND
3491SUBJECT HIM TO HER.
3492
3493
3494Now when the girl begins to show her love by outward signs and motions,
3495as described in the last chapter, the lover should try to gain her over
3496entirely by various ways and means, such as the following:--
3497
3498When engaged with her in any game or sport he should intentionally hold
3499her hand. He should practise upon her the various kinds of embraces,
3500such as the touching embrace, and others already described in a
3501preceeding chapter (Part II. Chapter 2). He should show her a pair of
3502human beings cut out of the leaf of a tree, and such like things, at
3503intervals. When engaged in water sports, he should dive at a distance
3504from her, and come up close to her. He should show an increased liking
3505for the new foliage of trees and such like things. He should describe to
3506her the pangs he suffers on her account. He should relate to her the
3507beautiful dream that he has had with reference to other women. At
3508parties and assemblies of his caste he should sit near her, and touch
3509her under some pretence or other, and having placed his foot upon her's,
3510he should slowly touch each of her toes, and press the ends of the
3511nails; if successful in this, he should get hold of her foot with his
3512hand and repeat the same thing. He should also press a finger of her
3513hand between his toes when she happens to be washing his feet; and
3514whenever he gives anything to her or takes anything from her, he should
3515show her by his manner and look how much he loves her.
3516
3517He should sprinkle upon her the water brought for rinsing his mouth; and
3518when alone with her in a lonely place, or in darkness, he should make
3519love to her, and tell her the true state of his mind without distressing
3520her in any way.
3521
3522Whenever he sits with her on the same seat or bed he should say to her,
3523"I have something to tell you in private," and then, when she comes to
3524hear it in a quiet place, he should express his love to her more by
3525manner and signs than by words. When he comes to know the state of her
3526feelings towards him he should pretend to be ill, and should make her
3527come to his house to speak to him. There he should intentionally hold
3528her hand and place it on his eyes and forehead, and under the pretence
3529of preparing some medicine for him he should ask her to do work for his
3530sake in the following words: "This work must be done by you, and by
3531nobody else." When she wants to go away he should let her go, with an
3532earnest request to come and see him again. This device of illness should
3533be continued for three days and three nights. After this, when she
3534begins coming to see him frequently, he should carry on long
3535conversations with her, for, says Ghotakamukha, "though a man loves a
3536girl ever so much, he never succeeds in winning her without a great deal
3537of talking." At last, when the man finds the girl completely gained
3538over, he may then begin to enjoy her. As for the saying that women grow
3539less timid than usual during the evening, and in darkness, and are
3540desirous of congress at those times, and do not oppose men then and
3541should only be enjoyed at these hours, it is a matter of talk only.
3542
3543When it is impossible for the man to carry on his endeavours alone, he
3544should, by means of the daughter of her nurse, or of a female friend in
3545whom she confides, cause the girl to be brought to him without making
3546known to her his design, and he should then proceed with her in the
3547manner above described. Or he should in the beginning send his own
3548female servant to live with the girl as her friend, and should then gain
3549her over by her means.
3550
3551At last, when he knows the state of her feelings by her outward manner
3552and conduct towards him at religious ceremonies, marriage ceremonies,
3553fairs, festivals, theatres, public assemblies, and such like occasions,
3554he should begin to enjoy her when she is alone, for Vatsyayana lays it
3555down, that women, when resorted to at proper times and in proper
3556places, do not turn away from their lovers.
3557
3558When a girl, possessed of good qualities and well-bred, though born in a
3559humble family, or destitute of wealth, and not therefore desired by her
3560equals, or an orphan girl, or one deprived of her parents, but observing
3561the rules of her family and caste, should wish to bring about her own
3562marriage when she comes of age, such a girl should endeavour to gain
3563over a strong and good looking young man, or a person whom she thinks
3564would marry her on account of the weakness of his mind, and even without
3565the consent of his parents. She should do this by such means as would
3566endear her to the said person, as well as by frequently seeing and
3567meeting him. Her mother also should constantly cause them to meet by
3568means of her female friends, and the daughter of her nurse. The girl
3569herself should try to get alone with her beloved in some quiet place,
3570and at odd times should give him flowers, betel nut, betel leaves and
3571perfumes. She should also show her skill in the practice of the arts, in
3572shampooing, in scratching and in pressing with the nails. She should
3573also talk to him on the subjects he likes best, and discuss with him the
3574ways and means of gaining over and winning the affections of a girl.
3575
3576But old authors say that although the girl loves the man ever so much,
3577she should not offer herself, or make the first overtures, for a girl
3578who does this loses her dignity, and is liable to be scorned and
3579rejected. But when the man shows his wish to enjoy her, she should be
3580favourable to him and should show no change in her demeanour when he
3581embraces her, and should receive all the manifestations of his love as
3582if she were ignorant of the state of his mind. But when he tries to kiss
3583her she should oppose him; when he begs to be allowed to have sexual
3584intercourse with her she should let him touch her private parts only and
3585with considerable difficulty; and though importuned by him, she should
3586not yield herself up to him as if of her own accord, but should resists
3587his attempts to have her. It is only, moreover, when she is certain that
3588she is truly loved, and that her lover is indeed devoted to her, and
3589will not change his mind, that she should then give herself up to him,
3590and persuade him to marry her quickly. After losing her virginity she
3591should tell her confidential friends about it.
3592
3593Here ends the efforts of a girl to gain over a man.
3594
3595There are also some verses on the subject as follows: A girl who is much
3596sought after should marry the man that she likes, and whom she thinks
3597would be obedient to her, and capable of giving her pleasure. But when
3598from the desire of wealth a girl is married by her parents to a rich man
3599without taking into consideration the character or looks of the
3600bridegroom, or when given to a man who has several wives, she never
3601becomes attached to the man, even though he be endowed with good
3602qualities, obedient to her will, active, strong, and healthy, and
3603anxious to please her in every way.[49] A husband who is obedient but
3604yet master of himself, though he be poor and not good looking, is better
3605than one who is common to many women, even though he be handsome and
3606attractive. The wives of rich men, where there are many wives, are not
3607generally attached to their husbands, and are not confidential with
3608them, and even though they possess all the external enjoyments of life,
3609still have recourse to other men. A man who is of a low mind, who has
3610fallen from his social position, and who is much given to travelling,
3611does not deserve to be married; neither does one who has many wives and
3612children, or one who is devoted to sport and gambling, and who comes to
3613his wife only when he likes. Of all the lovers of a girl he only is her
3614true husband who possesses the qualities that are liked by her, and such
3615a husband only enjoys real superiority over her, because he is the
3616husband of love.
3617
3618FOOTNOTE:
3619
3620[Footnote 49: There is a good deal of truth in the last few
3621observations. Woman is a monogamous animal, and loves but one, and likes
3622to feel herself alone in the affections of one man, and cannot bear
3623rivals. It may also be taken as a general rule that women either married
3624to, or kept by, rich men love them for their wealth, but not for
3625themselves.]
3626
3627
3628
3629
3630CHAPTER V.
3631
3632ON CERTAIN FORMS OF MARRIAGE[50]
3633
3634
3635When a girl cannot meet her lover frequently in private, she should send
3636the daughter of her nurse to him, it being understood that she has
3637confidence in her, and had previously gained her over to her interests.
3638On seeing the man, the daughter of the nurse should, in the course of
3639conversation, describe to him the noble birth, the good disposition, the
3640beauty, talent, skill, knowledge of human nature and affection of the
3641girl in such a way as not to let him suppose that she has been sent by
3642the girl, and should thus create affection for the girl in the heart of
3643the man. To the girl also she should speak about the excellent qualities
3644of the man, especially of those qualities which she knows are pleasing
3645to the girl. She should, moreover, speak with disparagement of the other
3646lovers of the girl, and talk about the avarice and indiscretion of their
3647parents, and the fickleness of their relations. She should also quote
3648samples of many girls of ancient times, such as Sakuntala and others,
3649who, having united themselves with lovers of their own caste and their
3650own choice, were ever happy afterwards in their society. And she should
3651also tell of other girls who married into great families, and being
3652troubled by rival wives, became wretched and miserable, and were finally
3653abandoned. She should further speak of the good fortune, the continual
3654happiness, the chastity, obedience, and affection of the man, and if the
3655girl gets amorous about him, she should endeavour to allay her shame[51]
3656and her fear as well as her suspicions about any disaster that might
3657result from the marriage. In a word, she should act the whole part of a
3658female messenger by telling the girl all about the man's affection for
3659her, the places he frequented, and the endeavours he made to meet her,
3660and by frequently repeating, "It will be all right if the man will take
3661you away forcibly and unexpectedly."
3662
3663
3664_The Forms of Marriage._
3665
3666When the girl is gained over, and acts openly with the man as his wife,
3667he should cause fire to be brought from the house of a Brahman, and
3668having spread the Kusha grass upon the ground, and offered an oblation
3669to the fire he should marry her according to the precepts of the
3670religious law. After this he should inform his parents of the fact,
3671because it is the opinion of ancient authors that a marriage solemnly
3672contracted in the presence of fire cannot afterwards be set aside.
3673
3674After the consummation of the marriage, the relations of the man should
3675gradually be made acquainted with the affair, and the relations of the
3676girl should also be apprised of it in such a way that they may consent
3677to the marriage, and overlook the manner in which it was brought about,
3678and when this is done they should afterwards be reconciled by
3679affectionate presents and favourable conduct. In this manner the man
3680should marry the girl according to the Gandharva form of marriage.
3681
3682When the girl cannot make up her mind, or will not express her readiness
3683to marry, the man should obtain her in any one of the following ways:--
3684
3685(1). On a fitting occasion, and under some excuse, he should by means of
3686a female friend with whom he is well acquainted, and whom he can trust,
3687and who also is well known to the girl's family, get the girl brought
3688unexpectedly to his house, and he should then bring fire from the house
3689of a Brahman, and proceed as before described.
3690
3691(2.) When the marriage of the girl with some other person draws near,
3692the man should disparage the future husband to the utmost in the mind of
3693the mother of the girl, and then having got the girl to come with her
3694mother's consent to a neighbouring house, he should bring fire from the
3695house of a Brahman, and proceed as above.
3696
3697(3.) The man should become a great friend of the brother of the girl,
3698the said brother being of the same age as himself, and addicted to
3699courtesans, and to intrigues with the wives of other people, and should
3700give him assistance in such matters, and also give him occasional
3701presents. He should then tell him about his great love for his sister,
3702as young men will sacrifice even their lives for the sake of those who
3703may be of the same age, habits, and dispositions as themselves. After
3704this the man should get the girl brought by means of her brother to some
3705secure place, and having brought fire from the house of a Brahman,
3706should proceed as before.
3707
3708(4.) The man should on the occasion of festivals get the daughter of the
3709nurse to give the girl some intoxicating substance, and then cause her
3710to be brought to some secure place under the pretence of some business,
3711and there having enjoyed her before she recovers from her intoxication,
3712should bring fire from the house of a Brahman, and proceed as before.
3713
3714(5.) The man should, with the connivance of the daughter of the nurse,
3715carry off the girl from her house while she is asleep, and then, having
3716enjoyed her before she recovers from her sleep, should bring fire from
3717the house of a Brahman, and proceed as before.
3718
3719(6.) When the girl goes to a garden, or to some village in the
3720neighbourhood, the man should, with his friends, fall on her guards, and
3721having killed them, or frightened them away, forcibly carry her off, and
3722proceed as before.
3723
3724There are verses on the subject as follows:--In all the forms of
3725marriage given in this chapter of this work, the one that precedes is
3726better than the one that follows it, on account of its being more in
3727accordance with the commands of religion, and therefore it is only when
3728it is impossible to carry the former into practice that the latter
3729should be resorted to. As the fruit of all good marriages is love, the
3730Gandharva[52] form of marriage is respected, even though it is formed
3731under unfavourable circumstances, because it fulfils the object sought
3732for. Another cause of the respect accorded to the Gandharva form of
3733marriage is, that it brings forth happiness, causes less trouble in its
3734performance than any other forms of marriage, and is above all the
3735result of previous love.
3736
3737FOOTNOTE:
3738
3739[Footnote 50: These forms of marriage differ from the four kinds of
3740marriage mentioned in Chapter I., and are only to be made use of when
3741the girl is gained over in the way mentioned in Chapters III. and IV.]
3742
3743[Footnote 51: About this, see a story on the fatal effects of love at
3744page 114 of "Early Ideas; a Group of Hindoo Stories," collected and
3745collated by Anaryan. W. H. Allen and Co., London, 1881.]
3746
3747[Footnote 52: About the Gandharvavivaha form of marriage, see note to
3748page 28 of Captain R. F. Burton's "Vickram and the Vampire; or Tales of
3749Hindu Devilry." Longman, Green & Co., London, 1870. This form of
3750matrimony was recognised by the ancient Hindus, and is frequent in
3751books. It is a kind of Scotch Wedding--ultra-Caledonian--taking place by
3752mutual consent without any form or ceremony. The Gandharvas are heavenly
3753minstrels of Indra's court, who are supposed to be witnesses.]
3754
3755=END OF PART III.=
3756
3757
3758
3759
3760PART IV.
3761
3762ABOUT A WIFE.
3763
3764
3765
3766
3767CHAPTER I.
3768
3769ON THE MANNER OF LIVING OF A VIRTUOUS WOMAN, AND OF HER BEHAVIOUR DURING
3770THE ABSENCE OF HER HUSBAND.
3771
3772
3773A virtuous woman, who has affection for her husband, should act in
3774conformity with his wishes as if he were a divine being, and with his
3775consent should take upon herself the whole care of his family. She
3776should keep the whole house well cleaned, and arrange flowers of various
3777kinds in different parts of it, and make the floor smooth and polished
3778so as to give the whole a neat and becoming appearance. She should
3779surround the house with a garden, and place ready in it all the
3780materials required for the morning, noon and even sacrifices. Moreover
3781she should herself revere the sanctuary of the Household Gods, for says
3782Gonardiya, "nothing so much attracts the heart of a householder to his
3783wife as a careful observance of the things mentioned above."
3784
3785Towards the parents, relations, friends, sisters, and servants of her
3786husband she should behave as they deserve. In the garden she should
3787plant beds of green vegetables, bunches of the sugar cane, and clumps of
3788the fig tree, the mustard plant, the parsley plant, the fennel plant,
3789and the xanthochymus pictorius. Clusters of various flowers, such as the
3790trapa bispinosa, the jasmine, the gasminum grandiflorum, the yellow
3791amaranth, the wild jasmine, the tabernamontana coronaria, the
3792nadyaworta, the china rose and others, should likewise be planted,
3793together with the fragrant grass andropogon schænanthus, and the
3794fragrant root of the plant andropogon miricatus. She should also have
3795seats and arbours made in the garden, in the middle of which a well,
3796tank, or pool should be dug.
3797
3798The wife should always avoid the company of female beggars, female
3799buddish mendicants, unchaste and roguish women, female fortune tellers
3800and witches. As regards meals she should always consider what her
3801husband likes and dislikes, and what things are good for him, and what
3802are injurious to him. When she hears the sounds of his footsteps coming
3803home she should at once get up, and be ready to do whatever he may
3804command her, and either order her female servant to wash his feet, or
3805wash them herself. When going anywhere with her husband, she should put
3806on her ornaments, and without his consent she should not either give or
3807accept invitations, or attend marriages and sacrifices, or sit in the
3808company of female friends, or visit the temples of the Gods. And if she
3809wants to engage in any kind of games or sports, she should not do it
3810against his will. In the same way she should always sit down after him,
3811and get up before him, and should never awaken him when he is asleep.
3812The kitchen should be situated in a quiet and retired place, so as not
3813to be accessible to strangers, and should always look clean.
3814
3815In the event of any misconduct on the part of her husband, she should
3816not blame him excessively though she be a little displeased. She should
3817not use abusive language towards him, but rebuke him with conciliatory
3818words, whether he be in the company of friends or alone. Moreover, she
3819should not be a scold, for says Gonardiya, "there is no cause of dislike
3820on the part of a husband so great as this characteristic in a wife."
3821Lastly she should avoid bad expressions, sulky looks, speaking aside,
3822standing in the doorway, and looking at passers-by, conversing in the
3823pleasure groves, and remaining in a lonely place for a long time; and
3824finally she should always keep her body, her teeth, her hair, and
3825everything belonging to her tidy, sweet, and clean.
3826
3827When the wife wants to approach her husband in private her dress should
3828consist of many ornaments, various kinds of flowers, and a cloth
3829decorated with different colours, and some sweet-smelling ointments or
3830unguents. But her every-day dress should be composed of a thin,
3831close-textured cloth, a few ornaments and flowers, and a little scent,
3832not too much. She should also observe the fasts and vows of her husband,
3833and when he tries to prevent her doing this, she should persuade him to
3834let her do it.
3835
3836At appropriate times of the year, and when they happen to be cheap, she
3837should buy earth, bamboos, firewood, skins, and iron pots, as also salt
3838and oil. Fragrant substances, vessels made of the fruit of the plant
3839wrightea antidysenterica, or oval leaved wrightea, medicines, and other
3840things which are always wanted, should be obtained when required and
3841kept in a secret place of the house. The seeds of the radish, the
3842potato, the common beet, the Indian wormwood, the mangoe, the cucumber,
3843the egg plant, the kushmanda, the pumpkin gourd, the surana, the
3844bignonia indica, the sandal wood, the premna spinosa, the garlic plant,
3845the onion, and other vegetables, should be bought and sown at the proper
3846seasons.
3847
3848The wife, moreover, should not tell to strangers the amount of her
3849wealth, nor the secrets which her husband has confided to her. She
3850should surpass all the women of her own rank in life in her cleverness,
3851her appearance, her knowledge of cookery, her pride, and her manner of
3852serving her husband. The expenditure of the year should be regulated by
3853the profits. The milk that remains after the meals should be turned into
3854ghee or clarified butter. Oil and sugar should be prepared at home;
3855spinning and weaving should also be done there; and a store of ropes and
3856cords, and barks of trees for twisting into ropes should be kept. She
3857should also attend to the pounding and cleaning of rice, using its small
3858grain and chaff in some way or other. She should pay the salaries of the
3859servants, look after the tilling of the fields, and keeping of the
3860flocks and herds, superintend the making of vehicles, and take care of
3861the rams, cocks, quails, parrots, starlings, cuckoos, peacocks, monkeys,
3862and deer; and finally adjust the income and expenditure of the day. The
3863worn-out clothes should be given to those servants who have done good
3864work, in order to show them that their services have been appreciated,
3865or they may be applied to some other use. The vessels in which wine is
3866prepared, as well as those in which it is kept, should be carefully
3867looked after, and put away at the proper time. All sales and purchases
3868should also be well attended to. The friends of her husband she should
3869welcome by presenting them with flowers, ointment, incense, betel
3870leaves, and betel nut. Her father-in-law and mother-in law she should
3871treat as they deserve, always remaining dependant on their will, never
3872contradicting them, speaking to them in few and not harsh words, not
3873laughing loudly in their presence, and acting with their friends and
3874enemies as with her own. In addition to the above she should not be
3875vain, or too much taken up with her enjoyments. She should be liberal
3876towards her servants, and reward them on holidays and festivals; and not
3877give away anything without first making it known to her husband.
3878
3879Thus ends the manner of living of a virtuous woman.
3880
3881During the absence of her husband on a journey the virtuous woman should
3882wear only her auspicious ornaments, and observe the fasts in honour of
3883the Gods. While anxious to hear the news of her husband, she should
3884still look after her household affairs. She should sleep near the elder
3885women of the house, and make herself agreeable to them. She should look
3886after and keep in repair the things that are liked by her husband, and
3887continue the works that have been begun by him. To the abode of her
3888relations she should not go except on occasions of joy and sorrow, and
3889then she should go in her usual travelling dress, accompanied by her
3890husband's servants, and not remain there for a long time. The fasts and
3891feasts should be observed with the consent of the elders of the house.
3892The resources should be increased by making purchases and sales
3893according to the practice of the merchants, and by means of honest
3894servants, superintended by herself. The income should be increased, and
3895the expenditure diminished as much as possible. And when her husband
3896returns from his journey, she should receive him at first in her
3897ordinary clothes, so that he may know in what way she has lived during
3898his absence, and should bring to him some presents, as also materials
3899for the worship of the Deity.
3900
3901Thus ends the part relating to the behaviour of a wife during the
3902absence of her husband on a journey.
3903
3904There are also some verses on the subject as follows.
3905
3906"The wife, whether she be a woman of noble family, or a virgin widow[53]
3907re-married, or a concubine, should lead a chaste life, devoted to her
3908husband, and doing every thing for his welfare. Women acting thus,
3909acquire Dharma, Artha, and Kama, obtain a high position, and generally
3910keep their husbands devoted to them."
3911
3912FOOTNOTE:
3913
3914[Footnote 53: This probably refers to a girl married in her infancy, or
3915when very young, and whose husband had died before she arrived at the
3916age of puberty. Infant marriages are still the common custom of the
3917Hindoos.]
3918
3919
3920
3921
3922CHAPTER II.
3923
3924ON THE CONDUCT OF THE ELDER WIFE TOWARDS THE OTHER WIVES OF HER HUSBAND,
3925AND ON THAT OF A YOUNGER WIFE TOWARDS THE ELDER ONES. ALSO ON THE
3926CONDUCT OF A VIRGIN WIDOW RE-MARRIED; OF A WIFE DISLIKED BY HER HUSBAND;
3927OF THE WOMEN IN THE KING'S HAREM; AND LASTLY ON THE CONDUCT OF A HUSBAND
3928TOWARDS MANY WIVES.
3929
3930
3931The causes of re-marrying during the lifetime of the wife are as
3932follows:
3933
3934(1). The folly or ill temper of the wife.
3935
3936(2). Her husband's dislike to her.
3937
3938(3). The want of offspring.
3939
3940(4). The continual birth of daughters.
3941
3942(5). The incontinence of the husband.
3943
3944From the very beginning the wife should endeavour to attract the heart
3945of her husband, by showing to him continually her devotion, her good
3946temper, and her wisdom. If however she bears him no children, she should
3947herself tell her husband to marry another woman. And when the second
3948wife is married, and brought to the house, the first wife should give
3949her a position superior to her own, and look upon her as a sister. In
3950the morning the elder wife should forcibly make the younger one decorate
3951herself in the presence of their husband, and should not mind all the
3952husband's favour being given to her. If the younger wife does anything
3953to displease her husband the elder one should not neglect her, but
3954should always be ready to give her most careful advice, and should teach
3955her to do various things in the presence of her husband. Her children
3956she should treat as her own, her attendants she should look upon with
3957more regard, even than on her own servants, her friends she should
3958cherish with love and kindness, and her relations with great honour.
3959
3960When there are many other wives besides herself, the elder wife should
3961associate with the one who is immediately next to her in rank and age,
3962and should instigate the wife who has recently enjoyed her husband's
3963favour to quarrel with the present favourite. After this she should
3964sympathize with the former, and having collected all the other wives
3965together, should get them to denounce the favourite as a scheming and
3966wicked woman, without however committing herself in any way. If the
3967favourite wife happens to quarrel with the husband, then the elder wife
3968should take her part and give her false encouragement, and thus cause
3969the quarrel to be increased. If there be only a little quarrel between
3970the two, the elder wife should do all she can to work it up into a large
3971quarrel. But if after all this she finds the husband still continues to
3972love his favourite wife she should then change her tactics, and
3973endeavour to bring about a conciliation between them, so as to avoid her
3974husband's displeasure.
3975
3976Thus ends the conduct of the elder wife.
3977
3978The younger wife should regard the elder wife of her husband as her
3979mother, and should not give anything away, even to her own relations,
3980without her knowledge. She should tell her everything about herself, and
3981not approach her husband without her permission. Whatever is told to her
3982by the elder wife she should not reveal to others, and she should take
3983care of the children of the senior even more than of her own. When alone
3984with her husband she should serve him well, but should not tell him of
3985the pain she suffers from the existence of a rival wife. She may also
3986obtain secretly from her husband some marks of his particular regard for
3987her, and may tell him that she lives only for him, and for the regard
3988that he has for her. She should never reveal her love for her husband,
3989nor her husband's love for her to any person, either in pride or in
3990anger, for a wife that reveals the secrets of her husband is despised by
3991him. As for seeking to obtain the regard of her husband, Gonardiya says,
3992that it should always be done in private, for fear of the elder wife. If
3993the elder wife be disliked by her husband, or be childless, she should
3994sympathize with her, and should ask her husband to do the same, but
3995should surpass her in leading the life of a chaste woman.
3996
3997Thus ends the conduct of the younger wife towards the elder.
3998
3999A widow in poor circumstances, or of a weak nature, and who allies
4000herself again to a man, is called a widow re-married.
4001
4002The followers of Babhravya say that a virgin widow should not marry a
4003person whom she may be obliged to leave on account of his bad character,
4004or of his being destitute of the excellent qualities of a man, she thus
4005being obliged to have recourse to another person. Gonardya is of opinion
4006that as the cause of a widow's marrying again is her desire for
4007happiness, and as happiness is secured by the possession of excellent
4008qualities in her husband, joined to love of enjoyment, it is better
4009therefore to secure a person endowed with such qualities in the first
4010instance. Vatsyayana however thinks that a widow may marry any person
4011that she likes, and that she thinks will suit her.
4012
4013At the time of her marriage the widow should obtain from her husband the
4014money to pay the cost of drinking parties, and picnics with her
4015relations, and of giving them and her friends kindly gifts and presents;
4016or she may do these things at her own cost if she likes. In the same way
4017she may wear either her husband's ornaments or her own. As to the
4018presents of affection mutually exchanged between the husband and herself
4019there is no fixed rule about them. If she leaves her husband after
4020marriage of her own accord, she should restore to him whatever he may
4021have given her, with the exception of the mutual presents. If however
4022she is driven out of the house by her husband she should not return
4023anything to him.
4024
4025After her marriage she should live in the house of her husband like one
4026of the chief members of the family, but should treat the other ladies of
4027the family with kindness, the servants with generosity, and all the
4028friends of the house with familiarity and good temper. She should show
4029that she is better acquainted with the sixty-four arts than the other
4030ladies of the house, and in any quarrels with her husband she should not
4031rebuke him severely, but in private do everything that he wishes, and
4032make use of the sixty-four ways of enjoyment. She should be obliging to
4033the other wives of her husband, and to their children she should give
4034presents, behave as their mistress, and make ornaments and play things
4035for their use. In the friends and servants of her husband she should
4036confide more than in his other wives, and finally she should have a
4037liking for drinking parties, going to picnics, attending fairs and
4038festivals, and for carrying out all kinds of games and amusements.
4039
4040Thus ends the conduct of a virgin widow re-married.
4041
4042A woman who is disliked by her husband, and annoyed and distressed by
4043his other wives, should associate with the wife who is liked most by her
4044husband, and who serves him more than the others, and should teach her
4045all the arts with which she is acquainted. She should act as the nurse
4046of her husband's children, and having gained over his friends to her
4047side, should through them make him acquainted of her devotion to him. In
4048religious ceremonies she should be a leader, as also in vows and fasts,
4049and should not hold too good an opinion of herself. When her husband is
4050lying on his bed she should only go near him when it is agreeable to
4051him, and should never rebuke him, or show obstinacy in any way. If her
4052husband happens to quarrel with any of his other wives, she should
4053reconcile them to each other, and if he desires to see any woman
4054secretly, she should manage to bring about the meeting between them. She
4055should moreover make herself acquainted with the weak points of her
4056husband's character, but always keep them secret, and on the whole
4057behave herself in such an way as may lead him to look upon her as a good
4058and devoted wife.
4059
4060Here ends the conduct of a wife disliked by her husband.
4061
4062The above sections will show how all the women of the King's seraglio
4063are to behave, and therefore we shall now speak separately only about
4064the king.
4065
4066The female attendants in the harem (called severally Kanchukiyas,[54]
4067Mahallarikas,[55] and Mahallikas,[56]) should bring flowers, ointments
4068and clothes from the King's wives to the King, and he having received
4069these things should give them as presents to the servants, along with
4070the things worn by him the previous day. In the afternoon the King,
4071having dressed and put on his ornaments, should interview the women of
4072the harem, who should also be dressed and decorated with jewels. Then
4073having given to each of them such a place and such respect as may suit
4074the occasion and as they may deserve, he should carry on with them a
4075cheerful conversation. After that he should see such of his wives as may
4076be virgin widows re-married, and after them the concubines and dancing
4077girls. All of these should be visited in their own private rooms.
4078
4079When the King rises from his noonday sleep, the woman whose duty it is
4080to inform the King regarding the wife who is to spend the night with him
4081should come to him accompanied by the female attendants of that wife
4082whose turn may have arrived in the regular course, and of her who may
4083have been accidentally passed over as her turn arrived, and of her who
4084may have been unwell at the time of her turn. These attendants should
4085place before the King the ointments and unguents sent by each of these
4086wives, marked with the seal of her ring, and their names and their
4087reasons for sending the ointments should be told to the King. After this
4088the King accepts the ointment of one of them, who then is informed that
4089her ointment has been accepted, and that her day has been settled.[57]
4090
4091At festivals, singing parties and exhibitions, all the wives of the King
4092should be treated with respect and served with drinks.
4093
4094But the women of the harem should not be allowed to go out alone,
4095neither should any women outside the harem be allowed to enter it except
4096those whose character is well known. And lastly the work which the
4097King's wives have to do should not be too fatiguing.
4098
4099Thus ends the conduct of the King towards the women of the harem, and of
4100their own conduct.
4101
4102A man marrying many wives should act fairly towards them all. He should
4103neither disregard nor pass over their faults, and should not reveal to
4104one wife the love, passion, bodily blemishes, and confidential
4105reproaches of the other. No opportunity should be given to any one of
4106them of speaking to him about their rivals, and if one of them should
4107begin to speak ill of another, he should chide her and tell her that she
4108has exactly the same blemishes in her character. One of them he should
4109please by secret confidence, another by secret respect, and another by
4110secret flattery, and he should please them all by going to gardens, by
4111amusements, by presents, by honouring their relations, by telling them
4112secrets, and lastly by loving unions. A young woman who is of a good
4113temper, and who conducts herself according to the precepts of the Holy
4114Writ, wins her husband's attachment, and obtains a superiority over her
4115rivals.
4116
4117Thus ends the conduct of a husband towards many wives.
4118
4119FOOTNOTES:
4120
4121[Footnote 54: A name given to the maid servants of the zenana of the
4122Kings in ancient times, on account of their always keeping their breasts
4123covered with a cloth called Kanchuki. It was customary in the olden time
4124for the maid servants to cover their breasts with a cloth, while the
4125Queens kept their breasts uncovered. This custom is distinctly to be
4126seen in the Ajunta cave paintings.]
4127
4128[Footnote 55: The meaning of this word is a superior woman, so it would
4129seem that a Mahallarika must be a person in authority over the maid
4130servants of the house.]
4131
4132[Footnote 56: This was also appertaining to the rank of women employed
4133in the harem. In latter times this place was given to eunuchs.]
4134
4135[Footnote 57: As Kings generally had many wives, it was usual for them
4136to enjoy their wives by turns. But as it happened sometimes that some of
4137them lost their turns owing to the King's absence, or to their being
4138unwell, then in such cases the women whose turns had been passed over,
4139and those whose turns had come, used to have a sort of lottery, and the
4140ointment of all the claimants were sent to the King, who accepted the
4141ointment of one of them, and thus settled the question.]
4142
4143=END OF PART IV.=
4144
4145
4146
4147
4148PART V.
4149
4150ABOUT THE WIVES OF OTHER MEN.
4151
4152
4153
4154
4155CHAPTER I.
4156
4157OF THE CHARACTERISTICS OF MEN AND WOMEN.--THE REASONS WHY WOMEN REJECT
4158THE ADDRESSES OF MEN.--ABOUT MEN WHO HAVE SUCCESS WITH WOMEN, AND ABOUT
4159WOMEN WHO ARE EASILY GAINED OVER.
4160
4161
4162The wives of other people may be resorted to on the occasions already
4163described in Part I., Chapter 5, of this work, but the possibility of
4164their acquisition, their fitness for cohabitation, the danger to oneself
4165in uniting with them, and the future effect of these unions, should
4166first of all be examined. A man may resort to the wife of another, for
4167the purpose of saving his own life, when he perceives that his love for
4168her proceeds from one degree of intensity to another. These degrees are
4169ten in number, and are distinguished by the following marks:
4170
41711. Love of the eye.
4172
41732. Attachment of the mind.
4174
41753. Constant reflection.
4176
41774. Destruction of sleep.
4178
41795. Emaciation of the body.
4180
41816. Turning away from objects of enjoyment.
4182
41837. Removal of shame.
4184
41858. Madness.
4186
41879. Fainting.
4188
418910. Death.
4190
4191Ancient authors say that a man should know the disposition,
4192truthfulness, purity, and will of a young woman, as also the intensity,
4193or weakness of her passions, from the form of her body, and from her
4194characteristic marks and signs. But Vatsyayana is of opinion that the
4195forms of bodies, and the characteristic marks or signs are but erring
4196tests of character, and that women should be judged by their conduct, by
4197the outward expression of their thoughts, and by the movements of their
4198bodies.
4199
4200Now as a general rule Gonikaputra says that a woman falls in love with
4201every handsome man she sees, and so does every man at the sight of a
4202beautiful woman, but frequently they do not take any further steps,
4203owing to various considerations. In love the following circumstances are
4204peculiar to the woman. She loves without regard to right or wrong,[58]
4205and does not try to gain over a man simply for the attainment of some
4206particular purpose. Moreover, when a man first makes up to her she
4207naturally shrinks from him, even though she may be willing to unite
4208herself with him. But when the attempts to gain her are repeated and
4209renewed, she at last consents. But with a man, even though he may have
4210begun to love, he conquers his feelings from a regard for morality and
4211wisdom, and although his thoughts are often on the woman, he does not
4212yield, even though an attempt be made to gain him over. He sometimes
4213makes an attempt or effort to win the object of his affections, and
4214having failed, he leaves her alone for the future. In the same way, when
4215a woman is once gained, he often becomes indifferent about her. As for
4216the saying that a man does not care for what is easily gained, and only
4217desires a thing which cannot be obtained without difficulty, it is only
4218a matter of talk.
4219
4220The causes of a woman rejecting the addresses of a man are as follows:
4221
42221. Affection for her husband.
4223
42242. Desire of lawful progeny.
4225
42263. Want of opportunity.
4227
42284. Anger at being addressed by the man too familiarly.
4229
42305. Difference in rank of life.
4231
42326. Want of certainty on account of the man being devoted to travelling.
4233
42347. Thinking that the man may be attached to some other person.
4235
42368. Fear of the man's not keeping his intentions secret.
4237
42389. Thinking that the man is too devoted to his friends, and has too
4239great a regard for them.
4240
424110. The apprehension that he is not in earnest.
4242
424311. Bashfulness on account of his being an illustrious man.
4244
424512. Fear on account of his being powerful, or possessed of too impetuous
4246passion, in the case of the deer woman.
4247
424813. Bashfulness on account of his being too clever.
4249
425014. The thought of having once lived with him on friendly terms only.
4251
425215. Contempt of his want of knowledge of the world.
4253
425416. Distrust of his low character.
4255
425617. Disgust at his want of perception of her love for him.
4257
425818. In the case of an elephant woman, the thought that he is a hare man,
4259or a man of weak passion.
4260
426119. Compassion lest any thing should befall him on account of his
4262passion.
4263
426420. Despair at her own imperfections.
4265
426621. Fear of discovery.
4267
426822. Disillusion at seeing his grey hair or shabby appearance.
4269
427023. Fear that he may be employed by her husband to test her chastity.
4271
427224. The thought that he has too much regard for morality.
4273
4274Whichever of the above causes a man may detect, he should endeavour to
4275remove it from the very beginning. Thus, the bashfulness that may arise
4276from his greatness or his ability, he should remove by showing his great
4277love and affection for her. The difficulty of the want of opportunity,
4278or if his inaccessibility, he should remove by showing her some easy way
4279of access. The excessive respect entertained by the woman for him should
4280be removed by making himself very familiar. The difficulties that arise
4281from his being thought a low character he should remove by showing his
4282valour and his wisdom; those that come from neglect by extra attention;
4283and those that arise from fear by giving her proper encouragement.
4284
4285The following are the men who generally obtain success with women.
4286
42871. Men well versed in the science of love.
4288
42892. Men skilled in telling stories.
4290
42913. Men acquainted with women from their childhood.
4292
42934. Men who have secured their confidence.
4294
42955. Men who send presents to them.
4296
42976. Men who talk well.
4298
42997. Men who do things that they like.
4300
43018. Men who have not loved other women previously.
4302
43039. Men who act as messengers.
4304
430510. Men who knew their weak points.
4306
430711. Men who are desired by good women.
4308
430912. Men who are united with their female friends.
4310
431113. Men who are good looking.
4312
431314. Men who have been brought up with them.
4314
431515. Men who are their neighbours.
4316
431716. Men who are devoted to sexual pleasures, even though these be their
4318own servants.
4319
432017. The lovers of the daughters of their nurse.
4321
432218. Men who have been lately married.
4323
432419. Men who like picnics and pleasure parties.
4325
432620. Men who are liberal.
4327
432821. Men who are celebrated for being very strong (Bull men).
4329
433022. Enterprising and brave men.
4331
433223. Men who surpass their husbands in learning and good looks, in good
4333quality, and in liberality.
4334
433524. Men whose dress and manner of living are magnificent.
4336
4337The following are the women who are easily gained over.
4338
43391. Women who stand at the doors of their houses.
4340
43412. Women who are always looking out on the street.
4342
43433. Women who sit conversing in their neighbour's house.
4344
43454. A woman who is always staring at you.
4346
43475. A female messenger.
4348
43496. A woman who looks sideways at you.
4350
43517. A woman whose husband has taken another wife without any just cause.
4352
43538. A woman who hates her husband or who is hated by him.
4354
43559. A woman who has nobody to look after her, or keep her in check.
4356
435710. A woman who has not had any children.
4358
435911. A woman whose family or caste is not well known.
4360
436112. A woman whose children are dead.
4362
436313. A woman who is very fond of society.
4364
436514. A woman who is apparently very affectionate with her husband.
4366
436715. The wife of an actor.
4368
436916. A widow.
4370
437117. A poor woman.
4372
437318. A woman fond of enjoyments.
4374
437519. The wife of a man with many younger brothers.
4376
437720. A vain woman.
4378
437921. A woman whose husband is inferior to her in rank or abilities.
4380
438122. A woman who is proud of her skill in the arts.
4382
438323. A woman disturbed in mind by the folly of her husband.
4384
438524. A woman who has been married in her infancy to a rich man, and not
4386liking him when she grows up, desires a man possessing a disposition,
4387talents, and wisdom suitable to her own tastes.
4388
438925. A woman who is slighted by her husband without any cause.
4390
439126. A woman who is not respected by other women of the same rank or
4392beauty as herself.
4393
439427. A woman whose husband is devoted to travelling.
4395
439628. The wife of a jeweller.
4397
439829. A jealous woman.
4399
440030. A covetous woman.
4401
440231. An immoral woman.
4403
440432. A barren woman.
4405
440633. A lazy woman.
4407
440834. A cowardly woman.
4409
441035. A humpbacked woman.
4411
441236. A dwarfish woman.
4413
441437. A deformed woman.
4415
441638. A vulgar woman.
4417
441839. An ill-smelling woman.
4419
442040. A sick woman.
4421
442241. An old woman.
4423
4424There was also two verses on the subject as follows:
4425
4426"Desire, which springs from nature, and which is increased by art, and
4427from which all danger is taken away by wisdom, becomes firm and secure.
4428A clever man, depending on his own ability, and observing carefully the
4429ideas and thoughts of women, and removing the causes of their turning
4430away from men, is generally successful with them."
4431
4432FOOTNOTE:
4433
4434[Footnote 58: On peut tout attendre et tout supposer d'une femme
4435amoureuse.--Balzac.]
4436
4437
4438
4439
4440CHAPTER II.
4441
4442ABOUT MAKING ACQUAINTANCE WITH THE WOMAN, AND OF THE EFFORTS TO GAIN HER
4443OVER.
4444
4445
4446Ancient authors are of opinion that girls are not so easily seduced by
4447employing female messengers as by the efforts of the man himself, but
4448that the wives of others are more easily got at by the aid of female
4449messengers than by the personal efforts of a man. But Vatsyayana lays it
4450down that whenever it is possible a man should always act himself in
4451these matters, and it is only when such is impracticable, or impossible,
4452that female messengers should be employed. As for the saying that women
4453who act and talk boldly and freely are to be won by the personal efforts
4454of the man, and that women who do not possess those qualities are to be
4455got at by female messengers, it is only a matter of talk.
4456
4457Now when a man acts himself in the matter he should first of all make
4458the acquaintance of the woman he loves in the following manner.
4459
44601st. He should arrange to be seen by the woman either on a natural or
4461special opportunity. A natural opportunity is when one of them goes to
4462the house of the other, and a special opportunity is when they meet
4463either at the house of a friend, or a caste-fellow, or a minister, or a
4464physician, as also on the occasion of marriage ceremonies, sacrifices,
4465festivals, funerals, and garden parties.
4466
44672nd. When they do meet, the man should be careful to look at her in such
4468a way as to cause the state of his mind to be made known to her; he
4469should pull about his moustache, make a sound with his nails, cause his
4470own ornaments to tinkle, bite his lower lip, and make various other
4471signs of that description. When she is looking at him he should speak
4472to his friends about her and other women, and should show to her his
4473liberality and his appreciation of enjoyments. When sitting by the side
4474of a female friend he should yawn and twist his body, contract his
4475eyebrows, speak very slowly as if he were weary, and listen to her
4476indifferently. A conversation having two meanings should also be carried
4477on with a child or some other person, apparently having regard to a
4478third person, but really having reference to the woman he loves, and in
4479this way his love should be made manifest under the pretext of referring
4480to others rather than to herself. He should make marks that have
4481reference to her, on the earth with his nails, or with a stick, and
4482should embrace and kiss a child in her presence, and give it the mixture
4483of betel nut and betel leaves with his tongue, and press its chin with
4484his fingers in a caressing way. All these things should be done at the
4485proper time and in proper places.
4486
44873rd. The man should fondle a child that may be sitting on her lap, and
4488give it something to play with, and also take the same back again.
4489Conversation with respect to the child may also be held with her, and in
4490this manner he should gradually become well acquainted with her, and he
4491should also make himself agreeable to her relations. Afterwards, this
4492acquaintance should be made a pretext for visiting her house frequently,
4493and on such occasions he should converse on the subject of love in her
4494absence, but within her hearing. As his intimacy with her increases he
4495should place in her charge some kind of deposit or trust, and take away
4496from it a small portion at a time; or he may give her some fragrant
4497substances, or betel nuts to be kept for him by her. After this he
4498should endeavour to make her well acquainted with his own wife, and get
4499them to carry on confidential conversations, and to sit together in
4500lonely places. In order to see her frequently he should arrange that the
4501same goldsmith, the same jeweller, the same basket maker, the same dyer,
4502and the same washerman should be employed by the two families. And he
4503should also pay her long visits openly under the pretence of being
4504engaged with her on business, and one business should lead to another,
4505so as to keep up the intercourse between them. Whenever she wants
4506anything, or is in need of money, or wishes to acquire skill in one of
4507the arts, he should cause her to understand that he is willing and able
4508to do anything that she wants, to give her money, or teach her one of
4509the arts, all these things being quite within his ability and power. In
4510the same way he should hold discussions with her in company with other
4511people, and they should talk of the doings and sayings of other persons,
4512and examine different things, like jewellery, precious stones, etc. On
4513such occasions he should show her certain things with the values of
4514which she may be unacquainted, and if she begins to dispute with him
4515about the things or their value, he should not contradict her, but point
4516out that he agrees with her in every way.
4517
4518Thus ends the ways of making the acquaintance of the woman desired.
4519
4520Now after a girl has become acquainted with the man as above described,
4521and has manifested her love to him by the various outward signs; and by
4522the motions of her body, the man should make every effort to gain her
4523over. But as girls are not acquainted with sexual union, they should be
4524treated with the greatest delicacy, and the man should proceed with
4525considerable caution, though in the case of other women, accustomed to
4526sexual intercourse, this is not necessary. When the intentions of the
4527girl are known, and her bashfulness put aside, the man should begin to
4528make use of her money, and an interchange of clothes, rings, and flowers
4529should be made. In this the man should take particular care that the
4530things given by him are handsome and valuable. He should moreover
4531receive from her a mixture of betel nut and betel leaves, and when he is
4532going to a party he should ask for the flower in her hair, or for the
4533flower in her hand. If he himself gives her a flower it should be a
4534sweet smelling one, and marked with marks made by his nails or teeth.
4535With increasing assiduity he should dispel her fears, and by degrees get
4536her to go with him to some lonely place, and there he should embrace and
4537kiss her. And finally at the time of giving her some betel nut, or of
4538receiving the same from her, or at the time of making an exchange of
4539flowers, he should touch and press her private parts, thus bringing his
4540efforts to a satisfactory conclusion.
4541
4542When a man is endeavouring to seduce one woman, he should not attempt to
4543seduce any other at the same time. But after he had succeeded with the
4544first, and enjoyed her for a considerable time, he can keep her
4545affections by giving her presents that she likes, and then commence
4546making up to another woman. When a man sees the husband of a woman going
4547to some place near his house, he should not enjoy the woman then, even
4548though she may be easily gained over at that time. A wise man having a
4549regard for his reputation should not think of seducing a woman who is
4550apprehensive, timid, not to be trusted, well guarded, or possessed of a
4551father-in-law, or mother-in-law.
4552
4553
4554
4555
4556CHAPTER III.
4557
4558EXAMINATION OF THE STATE OF A WOMAN'S MIND.
4559
4560
4561When a man is trying to gain over a woman he should examine the state of
4562her mind, and acts as follows.
4563
4564If she listens to him, but does not manifest to him in any way her own
4565intentions, he should then try to gain her over by means of a
4566go-between.
4567
4568If she meets him once, and again comes to meet him better dressed than
4569before, or comes to him in some lonely place, he should be certain that
4570she is capable of being enjoyed by the use of a little force. A woman
4571who lets a man make up to her, but does not give herself up, even after
4572a long time, should be considered as a trifler in love, but owing to the
4573fickleness of the human mind, even such a woman can be conquered by
4574always keeping up a close acquaintance with her.
4575
4576When a woman avoids the attentions of a man, and on account of respect
4577for him, and pride in herself, will not meet him or approach him, she
4578can be gained over with difficulty, either by endeavouring to keep on
4579familiar terms with her, or else by an exceedingly clever go-between.
4580
4581When a man makes up to a woman, and she reproaches him with harsh words,
4582she should be abandoned at once.
4583
4584When a woman reproaches a man, but at the same time acts affectionately
4585towards him, she should be made love to in every way.
4586
4587A woman who meets a man in lonely places, and puts up with the touch of
4588his foot, but pretends, on account of the indecision of her mind, not to
4589be aware of it, should be conquered by patience, and by continued
4590efforts as follows:
4591
4592If she happens to go to sleep in his vicinity he should put his left arm
4593round her, and see when she awakes whether she repulses him in reality,
4594or only repulses him in such a way as if she were desirous of the same
4595thing being done to her again. And what is done by the arm can also be
4596done by the foot. If the man succeeds in this point he should embrace
4597her more closely, and if she will not stand the embrace and gets up, but
4598behaves with him as usual the next day, he should consider then that she
4599is not unwilling to be enjoyed by him. If however she does not appear
4600again, the man should try to get over her by means of a go-between; and
4601if, after having disappeared for some time she again appears, and
4602behaves with him as usual, the man should then consider that she would
4603not object to be united with him.
4604
4605When a woman gives a man an opportunity, and makes her own love manifest
4606to him, he should proceed to enjoy her. And the signs of a woman
4607manifesting her love are these:
4608
46091. She calls out to a man without being addressed by him in the first
4610instance.
4611
46122. She shows herself to him in secret places.
4613
46143. She speaks to him tremblingly and inarticulately.
4615
46164. She has the fingers of her hand, and the toes of her feet moistened
4617with perspiration, and her face blooming with delight.
4618
46195. She occupies herself with shampooing his body and pressing his head.
4620
46216. When shampooing him she works with one hand only, and with the other
4622she touches and embraces parts of his body.
4623
46247. She remains with both hands placed on his body motionless as if she
4625had been surprised by something, or was overcome by fatigue.
4626
46278. She sometimes bends down her face upon his thighs, and when asked to
4628shampoo them does not manifest any unwillingness to do so.
4629
46309. She places one of her hands quite motionless on his body, and even
4631though the man should press it between two members of his body, she does
4632not remove it for a long time.
4633
463410. Lastly, when she has resisted all the efforts of the man to gain her
4635over, she returns to him next day to shampoo his body as before.
4636
4637When a woman neither gives encouragement to a man, nor avoids him, but
4638hides herself and remains in some lonely place, she must be got at by
4639means of the female servant who may be near her. If when called by the
4640man she acts in the same way, then she should be gained over by means of
4641a skilful go-between. But if she will have nothing to say to the man, he
4642should consider well about her before he begins any further attempts to
4643gain her over.
4644
4645Thus ends the examination of the state of a woman's mind.
4646
4647A man should first get himself introduced to a woman, and then carry on
4648a conversation with her. He should give her hints of his love for her,
4649and if he finds from her replies that she receives these hints
4650favourably, he should then set to work to gain her over without any
4651fear. A woman who shows her love by outward signs to the man at his
4652first interview should be gained over very easily. In the same way a
4653lascivious woman, who when addressed in loving words replies openly in
4654words expressive of her love, should be considered to have been gained
4655over at that very moment. With regard to all women, whether they be
4656wise, simple, or confiding, this rule is laid down that those who make
4657an open manifestation of their love are easily gained over.
4658
4659
4660
4661
4662CHAPTER IV.
4663
4664ABOUT THE BUSINESS OF A GO-BETWEEN.
4665
4666
4667If a woman has manifested her love or desire, either by signs or by
4668motions of her body, and is afterwards rarely or never seen any where,
4669or if a woman is met for the first time, the man should get a go-between
4670to approach her.
4671
4672Now the go-between, having wheedled herself into the confidence of the
4673woman by acting according to her disposition, should try to make her
4674hate or despise her husband by holding artful conversations with her, by
4675telling her about medicines for getting children, by talking to her
4676about other people, by tales of various kinds, by stories about the
4677wives of other men, and by praising her beauty, wisdom, generosity, and
4678good nature, and then saying to her: "It is indeed a pity that you, who
4679are so excellent a woman in every way, should be possessed of a husband
4680of this kind. Beautiful lady, he is not fit even to serve you." The
4681go-between should further talk to the woman about the weakness of the
4682passion of her husband, his jealousy, his roguery, his ingratitude, his
4683aversion to enjoyments, his dullness, his meanness, and all the other
4684faults that he may have, and with which she may be acquainted. She
4685should particularly harp upon that fault or that failing by which the
4686wife may appear to be the most affected. If the wife be a deer woman,
4687and the husband a hare man, then there would be no fault in that
4688direction, but in the event of his being a hare man, and she a mare
4689woman or elephant woman, then this fault should be pointed out to her.
4690
4691Gonikaputra is of opinion that when it is the first affair of the woman,
4692or when her love has only been very secretly shown, the man should then
4693secure and send to her a go-between, with whom she may be already
4694acquainted, and in whom she confides.
4695
4696But to return to our subject. The go-between should tell the woman about
4697the obedience and love of the man, and as her confidence and affection
4698increase, she should then explain to her the thing to be accomplished in
4699the following way. "Hear this, Oh beautiful lady, that this man, born of
4700a good family, having seen you, has gone mad on your account. The poor
4701young man, who is tender by nature, has never been distressed in such a
4702way before, and it is highly probable that he will succumb under his
4703present affliction, and experience the pains of death." If the woman
4704listens with a favourable ear, then on the following day the go-between,
4705having observed marks of good spirits in her face, in her eyes, and in
4706her manner of conversation, should again converse with her on the
4707subject of the man, and should tell her the stories of Ahalya[59] and
4708Indra, of Sakoontala[60] and Dushyanti, and such others as may be fitted
4709for the occasion. She should also describe to her the strength of the
4710man, his talents, his skill in the sixty-four sorts of enjoyments
4711mentioned by Babhravya, his good looks, and his liaison with some
4712praiseworthy woman, no matter whether this last ever took place or not.
4713
4714In addition to this, the go-between should carefully note the behaviour
4715of the woman, which if favourable would be as follows: She would address
4716her with a smiling look, would seat herself close beside her, and ask
4717her, "Where have you been? What have you been doing? Where did you dine?
4718Where did you sleep? Where have you been sitting?" Moreover the woman
4719would meet the go-between in lonely places and tell her stories there,
4720would yawn contemplatively, draw long sighs, give her presents, remember
4721her on occasions of festivals, dismiss her with a wish to see her again,
4722and say to her jestingly, "Oh, well-speaking woman, why do you speak
4723these bad words to me?" would discourse on the sin of her union with the
4724man, would not tell her about any previous visits or conversations that
4725she may have had with him, but wish to be asked about these, and lastly
4726would laugh at the man's desire, but would not reproach him in any way.
4727
4728Thus ends the behaviour of the woman with the go-between.
4729
4730When the woman manifests her love in the manner above described, the
4731go-between should increase it by bringing to her love tokens from the
4732man. But if the woman be not acquainted with the man personally, the
4733go-between should win her over by extolling and praising his good
4734qualities, and by telling stories about his love for her. Here Auddalaka
4735says that when a man or woman are not personally acquainted with each
4736other, and have not shown each other any signs of affection, the
4737employment of a go-between is useless.
4738
4739The followers of Babhravya on the other hand affirm that even though
4740they be personally unacquainted, but have shown each other signs of
4741affection there is an occasion for the employment of a go-between.
4742Gonikaputra asserts that a go-between should be employed, provided they
4743are acquainted with each other, even though no signs of affection may
4744have passed between them. Vatsyayana however lays it down that even
4745though they may not be personally acquainted with each other, and may
4746not have shown each other any signs of affection, still they are both
4747capable of placing confidence in a go-between.
4748
4749Now the go-between should show the woman the presents, such as the betel
4750nut and betel leaves, the perfumes, the flowers, and the rings which the
4751man may have given to her for the sake of the woman, and on these
4752presents should be impressed the marks of the man's teeth, and nails,
4753and other signs. On the cloth that he may send he should draw with
4754saffron both his hands joined together as if in earnest entreaty.
4755
4756The go-between should also show to the woman ornamental figures of
4757various kinds cut in leaves, together with ear ornaments, and chaplets
4758made of flowers containing love letters expressive of the desire of the
4759man,[61] and she should cause her to send affectionate presents to the
4760man in return. After they have mutually accepted each other's presents,
4761then a meeting should be arranged between them on the faith of the
4762go-between.
4763
4764The followers of Babhravya say that this meeting should take place at
4765the time of going to the temple of a Deity, or on occasions of fairs,
4766garden parties, theatrical performances, marriages, sacrifices,
4767festivals and funerals, as also at the time of going to the river to
4768bathe, or at times of natural calamities,[62] fear of robbers or hostile
4769invasions of the country.
4770
4771Gonikaputra is of opinion however that these meetings had better be
4772brought about in the abodes of female friends, mendicants, astrologers,
4773and ascetics. But Vatsyayana decides that that place is only well suited
4774for the purpose which has proper means of ingress and egress, and where
4775arrangements have been made to prevent any accidental occurrence, and
4776when a man who has once entered the house, can also leave it at the
4777proper time without any disagreeable encounter.
4778
4779Now go-betweens or female messengers are of the following different
4780kinds, viz.:
4781
4782(1). A go-between who takes upon herself the whole burden of the
4783business.
4784
4785(2). A go-between who does only a limited part of the business.
4786
4787(3). A go-between who is the bearer of a letter only.
4788
4789(4). A go-between acting on her own account.
4790
4791(5). The go-between of an innocent young woman.
4792
4793(6). A wife serving as a go-between.
4794
4795(7). A mute go-between.
4796
4797(8). A go-between who acts the part of the wind.
4798
4799(1). A woman who, having observed the mutual passion of a man and woman,
4800brings them together and arranges it by the power of her own intellect,
4801such an one is called a go-between who takes upon herself the whole
4802burden of the business. This kind of go-between is chiefly employed when
4803the man and the woman are already acquainted with each other, and have
4804conversed together, and in such cases she is sent not only by the man
4805(as is always done in all other cases) but by the woman also.--The above
4806name is also given to a go-between who, perceiving that the man and the
4807woman are suited to each other, tries to bring about a union between
4808them, even though they be not acquainted with each other.
4809
4810(2). A go-between who, perceiving that some part of the affair is
4811already done, or that the advances on the part of the man are already
4812made, completes the rest of the business, is called a go-between who
4813performs only a limited part of the business.
4814
4815(3). A go-between, who simply carries messages between a man and a
4816woman, who love each other, but who cannot frequently meet, is called
4817the bearer of a letter or message.
4818
4819This name is also given to one who is sent by either of the lovers to
4820acquaint either the one or the other with the time and place of their
4821meeting.
4822
4823(4). A woman who goes herself to a man, and tells him of her having
4824enjoyed sexual union with him in a dream, and expresses her anger at his
4825wife having rebuked him for calling her by the name of her rival instead
4826of by her own name, and gives him something bearing the marks of her
4827teeth and nails, and informs him that she knew she was formerly desired
4828by him, and asks him privately whether she or his wife is the best
4829looking, such a person is called a woman who is a go-between for
4830herself. Now such a woman should be met and interviewed by the man in
4831private and secretly.
4832
4833The above name is also given to a woman who having made an agreement
4834with some other woman to act as her go-between, gains over the man to
4835herself, by the means of making him personally acquainted with herself,
4836and thus causes the other woman to fail. The same applies to a man who,
4837acting as a go-between for another, and having no previous connection
4838with the woman, gains her over for himself, and thus causes the failure
4839of the other man.
4840
4841(5). A woman, who has gained the confidence of the innocent young wife
4842of any man, and who has learned her secrets without exercising any
4843pressure on her mind, and found out from her how her husband behaves to
4844her, if this woman then teaches her the art of securing his favour, and
4845decorates her so as to show her love, and instructs her how and when to
4846be angry, or to pretend to be so, and then, having herself made marks of
4847the nails and teeth on the body of the wife, gets the latter to send for
4848her husband to show these marks to him, and thus excite him for
4849enjoyment, such is called the go-between of an innocent young woman. In
4850such cases the man should send replies to his wife through the same
4851woman.
4852
4853(6). When a man gets his wife to gain the confidence of a woman whom he
4854wants to enjoy, and to call on her and talk to her about the wisdom and
4855ability of her husband, that wife is called a wife serving as a
4856go-between. In this case the feelings of the woman with regard to the
4857man should also be made known through the wife.
4858
4859(7). When any man sends a girl or a female servant to any woman under
4860some pretext or other, and places a letter in her bouquet of flowers, or
4861in her ear ornaments, or marks something about her with his teeth or
4862nails, that girl or female servant is called a mute go-between. In this
4863case the man should expect an answer from the woman through the same
4864person.
4865
4866(8). A person, who carries a message to a woman, which has a double
4867meaning, or which relates to some past transactions, or which is
4868unintelligible to other people, is called a go-between who acts the part
4869of the wind. In this case the reply should be asked for through the same
4870woman.
4871
4872Thus end the different kinds of go-betweens.
4873
4874A female astrologer, a female servant, a female beggar, or a female
4875artist are well acquainted with the business of a go-between, and very
4876soon gain the confidence of other women. Any one of them can raise
4877enmity between any two persons if she wishes to do so, or extol the
4878loveliness of any woman that she wishes to praise, or describe the arts
4879practised by other women in sexual union. They can also speak highly of
4880the love of a man, of his skill in sexual enjoyment, and of the desire
4881of other women, more beautiful even than the woman they are addressing,
4882for him, and explain the restraint under which he may be at home.
4883
4884Lastly a go-between can, by the artfulness of her conversation unite a
4885woman with a man, even though he may not have been thought of by her, or
4886may have been considered beyond his aspirations. She can also bring back
4887a man to a woman, who, owing to some cause or other, has separated
4888himself from her.
4889
4890FOOTNOTE:
4891
4892[Footnote 59: The wife of the sage Gautama, she was seduced by Indra the
4893king of the Gods.]
4894
4895[Footnote 60: The heroine of one of the best, if not the best, of Hindoo
4896plays, and the best known in Sanscrit dramatic literature. It was first
4897brought to notice by Sir William Jones, and has been well and poetically
4898translated by Dr. Monier Williams under the title of Sakoontala, or the
4899lost ring, an Indian drama, translated into English prose and verse from
4900the Sanscrit of Kalidasa.]
4901
4902[Footnote 61: It is presumed that something like the following French
4903verses are intended.
4904
4905 Quand on a juré le plus profond hommage
4906 Voulez-vous qu'infidè le on change de langage
4907 Vous seule captive mon esprit ou mon coeur
4908 Que je puisse dans vos bras seuls goûter le bonheur;
4909 Je voudrais, mais en vain, que mon coeur en délire
4910 Couche où ce papier n'oserait vous dire.
4911 Avec soin, de ces vers lisez leur premiers mots,
4912 Vous verrez quel remède il faut à tous mes maux.
4913
4914Or these:
4915
4916 Quand on vous voit, on vous aime;
4917 Quand on vous aime, où vous voit-on.]
4918
4919[Footnote 62: It is supposed that storms, earthquakes, famines and
4920pestilent diseases are here alluded to.]
4921
4922
4923
4924
4925CHAPTER V.
4926
4927ABOUT THE LOVE OF PERSONS IN AUTHORITY FOR THE WIVES OF OTHER MEN.
4928
4929
4930Kings and their ministers have no access to the abodes of others, and
4931moreover their mode of living is constantly watched and observed and
4932imitated by the people at large, just as the animal world, seeing the
4933sun rise, get up after him, and when he sits in the evening, lie down
4934again in the same way. Persons in authority should not therefore do any
4935improper act in public, as such are impossible from their position, and
4936would be deserving of censure. But if they find that such an act is
4937necessary to be done, they should make use of the proper means as
4938described in the following paragraphs.
4939
4940The head man of the village, the King's officer employed there, and the
4941man[63] whose business it is to glean corn, can gain over female
4942villagers simply by asking them. It is on this account that this class
4943of woman are called unchaste women by voluptuaries.
4944
4945The union of the above mentioned men with this class of woman takes
4946place on the occasions of unpaid labour, of filling the granaries in
4947their houses, of taking things in and out of the house, of cleaning the
4948houses, of working in the fields, and of purchasing cotton, wool, flax,
4949hemp, and thread, and at the season of the purchase, sale, and exchange
4950of various other articles, as well as at the time of doing various other
4951works. In the same way the superintendents of cow pens enjoy the women
4952in the cow pens; and the officers, who have the superintendence of
4953widows, of the women who are without supporters, and of women who have
4954left their husbands, have sexual intercourse with these women. The
4955intelligent accomplish their object by wandering at night in the
4956village, and while villagers also unite with the wives of their sons,
4957being much alone with them. Lastly the superintendents of markets have a
4958great deal to do with the female villagers at the time of their making
4959purchases in the market.
4960
4961During the festival of the eighth moon, _i.e._, during the bright half
4962of the month of Nargashirsha, as also during the moonlight festival of
4963the month of Kartika, and the spring festival of Chaitra, the women of
4964cities and towns generally visit the women of the King's harem in the
4965royal palace. These visitors go to the several apartments of the women
4966of the harem, as they are acquainted with them, and pass the night in
4967conversation, and in proper sports, and amusement, and go away in the
4968morning. On such occasions a female attendant of the King (previously
4969acquainted with the woman whom the King desires), should loiter about,
4970and accost this woman when she sets out to go home, and induce her to
4971come and see the amusing things in the palace. Previous to these
4972festivals even, she should have caused it to be intimated to this woman
4973that on the occasion of this festival she would show her all the
4974interesting things in the royal palace. Accordingly she should show her
4975the bower of the coral creeper, the garden house with its floor inlaid
4976with precious stones, the bower of grapes, the building on the water,
4977the secret passages in the walls of the palace, the pictures, the
4978sporting animals, the machines, the birds, and the cages of the lions
4979and the tigers. After this, when alone with her, she should tell her
4980about the love of the King for her, and should describe to her the good
4981fortune which would attend upon her union with the King, giving her at
4982the time a strict promise of secrecy. If the woman does not accept the
4983offer, she should conciliate and please her with handsome presents
4984befitting the position of the King, and having accompanied her for some
4985distance should dismiss her with great affection.
4986
4987(2). Or, having made the acquaintance of the husband of the woman whom
4988the King desires, the wives of the King should get the wife to pay them
4989a visit in the harem, and on this occasion a female attendant of the
4990King, having been sent thither, should act as above described.
4991
4992(3). Or, one of the King's wives should get acquainted with the woman
4993that the King desires, by sending one of the female attendants to her,
4994who should, on their becoming more intimate, induce her to come and see
4995the royal abode. Afterwards, when she has visited the harem, and
4996acquired confidence, a female confidante of the King, sent thither,
4997should act as before described.
4998
4999(4). Or, the King's wife should invite the woman, whom the King desires,
5000to come to the royal palace, so that she might see the practice of the
5001art in which the King's wife may be skilled, and after she has come to
5002the harem, a female attendant of the King, sent thither, should act as
5003before described.
5004
5005(5). Or, a female beggar, in league with the King's wife, should say to
5006the woman desired by the King, and whose husband may have lost his
5007wealth, or may have some cause of fear from the King: "This wife of the
5008King has influence over him, and she is, moreover, naturally
5009kind-hearted, we must therefore go to her in this matter. I shall
5010arrange for your entrance into the harem, and she will do away with all
5011cause of danger and fear from the King." If the woman accepts this
5012offer, the female beggar should take her two or three times to the
5013harem, and the King's wife there should give her a promise of
5014protection. After this, when the woman, delighted with her reception and
5015promise of protection, again goes to the harem, then a female attendant
5016of the King, sent thither, should act as directed.
5017
5018(6). What has been said above regarding the wife of one who has some
5019cause of fear from the King applies also to the wives of those who seek
5020service under the King, or who are oppressed by the King's ministers, or
5021who are poor, or who are not satisfied with their position, or who are
5022desirous of gaining the King's favour, or who wish to become famous
5023among the people, or who are oppressed by the members of their own
5024caste, or who want to injure their caste fellows, or who are spies of
5025the King, or who have any other object to attain.
5026
5027(7). Lastly, if the woman desired by the King be living with some person
5028who is not her husband, then the King should cause her to be arrested,
5029and having made her a slave, on account of her crime, should place her
5030in the harem. Or the King should cause his ambassador to quarrel with
5031the husband of the woman desired by him, and should then imprison her as
5032the wife of an enemy of the King, and by this means should place her in
5033the harem.
5034
5035Thus end the means of gaining over the wives of others secretly.
5036
5037The above mentioned ways of gaining over the wives of other men are
5038chiefly practised in the palaces of Kings. But a King should never enter
5039the abode of another person, for Abhira,[64] the King of the Kottas was
5040killed by a washerman while in the house of another, and in the same way
5041Jayasana the King of the Kashis was slain by the commandment of his
5042cavalry.
5043
5044But according to the customs of some countries there are facilities for
5045Kings to make love to the wives of other men. Thus in the country of the
5046Andras[65] the newly married daughters of the people thereof enter the
5047King's harem with some presents on the tenth day of their marriage, and
5048having been enjoyed by the King are then dismissed. In the country of
5049the Vatsagulmas[66] the wives of the chief ministers approach the King
5050at night to serve him. In the country of the Vaidarbhas[67] the
5051beautiful wives of the inhabitants pass a month in the King's harem
5052under the pretence of affection for the King. In the country of the
5053Aparatakas[68] the people gave their beautiful wives as presents to the
5054ministers and the Kings. And lastly in the country of the
5055Saurashtras[69] the women of the city and the country enter the royal
5056harem for the King's pleasure either together or separately.
5057
5058There are also two verses on the subject as follows:
5059
5060"The above and other ways are the means employed in different countries
5061by Kings with regard to the wives of other persons. But a King, who has
5062the welfare of his people at heart, should not on any account put them
5063into practice."
5064
5065"A King who has conquered the six[70] enemies of mankind, becomes the
5066master of the whole earth."
5067
5068FOOTNOTES:
5069
5070[Footnote 63: This is a phrase used for a man who does the work of
5071everybody, and who is fed by the whole village.]
5072
5073[Footnote 64: The exact date of the reign of these kings is not known.
5074It is supposed to have been about the beginning of the Christian era.]
5075
5076[Footnote 65: The modern country of Tailangam, which is to the South of
5077Rajamundry.]
5078
5079[Footnote 66: Supposed to be a tract of the country to the south of
5080Malwa.]
5081
5082[Footnote 67: Now known by the name of Berar. Its capital was
5083Kundinpura, which has been identified with the modern Oomravati.]
5084
5085[Footnote 68: Also called Aparantakas, being the northern and southern
5086Concan.]
5087
5088[Footnote 69: The modern provinces of Katteeawar. Its capital was called
5089Girinaguda, or the modern Junagurh.]
5090
5091[Footnote 70: These are Lust, Anger, Avarice, Spiritual Ignorance,
5092Pride, and Envy.]
5093
5094
5095
5096
5097CHAPTER VI.
5098
5099ABOUT THE WOMEN OF THE ROYAL HAREM; AND OF THE KEEPING OF ONE'S OWN
5100WIFE.
5101
5102
5103The women of the royal harem cannot see or meet any men on account of
5104their being strictly guarded, neither do they have their desires
5105satisfied, because their only husband is common to many wives. For this
5106reason among themselves they give pleasure to each other in various ways
5107as now described.
5108
5109Having dressed the daughters of their nurses, or their female friends,
5110or their female attendants, like men, they accomplish their object by
5111means of bulbs, roots, and fruits having the form of the Lingam, or they
5112lie down upon the statue of a male figure, in which the Lingam is
5113visible and erect.
5114
5115Some Kings, who are compassionate, take or apply certain medicines to
5116enable them to enjoy many wives in one night, simply for the purpose of
5117satisfying the desire of their women, though they perhaps have no desire
5118of their own. Others enjoy with great affection only those wives that
5119they particularly like, while others only take them according as the
5120turn of each wife arrives in due course. Such are the ways of enjoyment
5121prevalent in Eastern countries, and what is said about the means of
5122enjoyment of the female is also applicable to the male.
5123
5124By means of their female attendants the ladies of the royal harem
5125generally get men into their apartments in the disguise or dress of
5126women. Their female attendants, and the daughters of their nurses, who
5127are acquainted with their secrets, should exert themselves to get men to
5128come to the harem in this way by telling them of the good fortune
5129attending it, and by describing the facilities of entering and leaving
5130the palace, the large size of the premises, the carelessness of the
5131sentinels, and the irregularities of the attendants about the persons of
5132the royal wives. But these women should never induce a man to enter the
5133harem by telling him falsehoods, for that would probably lead to his
5134destruction.
5135
5136As for the man himself, he had better not enter a royal harem, even
5137though it may be easily accessible, on account of the numerous disasters
5138to which he may be exposed there. If however he wants to enter it, he
5139should first ascertain whether there is an easy way to get out, whether
5140it is closely surrounded by the pleasure garden, whether it has separate
5141enclosures belonging to it, whether the sentinels are careless, whether
5142the King has gone abroad, and then, when he is called by the women of
5143the harem, he should carefully observe the localities, and enter by the
5144way pointed out by them. If he is able to manage it, he should hang
5145about the harem every day, and, under some pretext or other, make
5146friends with the sentinels, and show himself attached to the female
5147attendants of the harem, who may have become acquainted with his design,
5148and to whom he should express his regret at not being able to obtain the
5149object of his desire. Lastly he should cause the whole business of a
5150go-between to be done by the woman who may have access to the harem, and
5151he should be careful to be able to recognize the emissaries of the King.
5152
5153When a go-between has no access to the harem, then the man should stand
5154in some place where the lady, whom he loves, and whom he is anxious to
5155enjoy, can be seen.
5156
5157If that place is occupied by the King's sentinels, he should then
5158disguise himself as a female attendant of the lady who comes to the
5159place, or passes by it. When she looks at him he should let her know his
5160feelings by outward signs and gestures, and should show her pictures,
5161things with double meanings, chaplets of flowers, and rings. He should
5162carefully mark the answer she gives, whether by word or by sign, or by
5163gesture, and should then try and get into the harem. If he is certain of
5164her coming to some particular place he should conceal himself there, and
5165at the appointed time should enter along with her as one of the guards.
5166He may also go in and out, concealed in a folded bed, or bed covering,
5167or with his body made invisible,[71] by means of external applications,
5168a receipt for one of which is as follows:
5169
5170The heart of an ichneumon, the fruit of the long gourd (Tumbi), and the
5171eyes of the serpent, should all be burnt without letting out the smoke,
5172the ashes should then be ground and mixed in equal quantities with
5173water. By putting this mixture upon the eyes a man can go about unseen.
5174
5175Other means of invisibility are prescribed by Duyana Brahmans and
5176Jogashiras.
5177
5178Again the man may enter the harem during the festival of the eight moon
5179in the month of Nargashirsha, and during the moonlight festivals when
5180the female attendants of the harem are all busily occupied, or in
5181confusion.
5182
5183The following principles are laid down on this subject.
5184
5185The entrance of young men into harems, and their exit from them,
5186generally take place when things are being brought into the palace, or
5187when things are being taken out of it, or when drinking festivals are
5188going on, or when the female attendants are in a hurry, or when the
5189residence of some of the royal ladies is being changed, or when the
5190King's wives go to gardens, or to fairs, or when they enter the palace
5191on their return from them; or, lastly, when the King is absent on a long
5192pilgrimage. The women of the royal harem know each other's secrets, and
5193having but one object to attain, they give assistance to each other. A
5194young man, who enjoys all of them, and who is common to them all, can
5195continue enjoying his union with them so long as it is kept quiet, and
5196is not known abroad.
5197
5198Now in the country of the Aparatakas the royal ladies are not well
5199protected, and consequently many young men are passed into the harem by
5200the women who have access to the royal palaces. The wives of the King of
5201the Ahira country accomplish their objects with those sentinels in the
5202harem who bear the name of Kashtriyas. The royal ladies in the country
5203of the Vatsagulmas cause such men as are suitable to enter into the
5204harem along with their female messengers. In the country of the
5205Vaidarbhas the sons of the royal ladies enter the royal harem when they
5206please, and enjoy the women, with the exception of their own mothers. In
5207the Stri-rajya the wives of the King are enjoyed by his caste fellows
5208and relations. In the Ganda country the royal wives are enjoyed by
5209Brahmans, friends, servants, and slaves. In the Samdhava country,
5210servants, foster children, and other persons like them enjoy the women
5211of the harem. In the country of the Haimavatas adventurous citizens
5212bribe the sentinels and enter the harem. In the country of the Vanyas
5213and the Kalmyas, Brahmans, with the knowledge of the King, enter the
5214harem under the pretence of giving flowers to the ladies, and speak with
5215them from behind a curtain, and from such conversation union afterwards
5216takes place. Lastly, the women in the harem of the King of the Prachyas
5217conceal one young man in the harem for every batch of nine or ten of the
5218women.
5219
5220Thus act the wives of others.
5221
5222For these reasons a man should guard his own wife. Old authors say that
5223a King should select for sentinels in his harem such men as have their
5224freedom from carnal desires well tested. But such men, though free
5225themselves from carnal desire, by reason of their fear or avarice, may
5226cause other persons to enter the harem, and therefore Gonikaputra says,
5227that Kings should place such men in the harem as may have had their
5228freedom from carnal desires, their fears, and their avarice well tested.
5229Lastly, Vatsyayana says that under the influence of Dharma[72] people
5230might be admitted, and therefore men should be selected who are free
5231from carnal desires, fear, avarice, and Dharma.[73]
5232
5233The followers of Babhravya say that a man should cause his wife to
5234associate with a young woman who would tell him the secrets of other
5235people, and thus find out from her about his wife's chastity. But
5236Vatsyayana says, that as wicked persons are always successful with
5237women, a man should not cause his innocent wife to be corrupted by
5238bringing her into the company of a deceitful woman.
5239
5240The following are the causes of the destruction of a woman's chastity:
5241
5242Always going into society, and sitting in company.
5243
5244Absence of restraint.
5245
5246The loose habits of her husband.
5247
5248Want of caution in her relations with other men.
5249
5250Continued and long absence of her husband.
5251
5252Living in a foreign country.
5253
5254Destruction of her love and feelings by her husband.
5255
5256The company of loose women.
5257
5258The jealousy of her husband.
5259
5260There are also the following verses on the subject.
5261
5262"A clever man, learning from the Shastras the ways of winning over the
5263wives of other people, is never deceived in the case of his own wives.
5264No one, however, should make use of these ways for seducing the wives of
5265others, because they do not always succeed, and, moreover, often cause
5266disasters, and the destruction of Dharma and Artha. This book, which is
5267intended for the good of the people, and to teach them the ways of
5268guarding their own wives, should not be made use of merely for gaining
5269over the wives of others."
5270
5271FOOTNOTES:
5272
5273[Footnote 71: The way to make oneself invisible; the knowledge of the
5274art of transmigration, or changing ourselves or others into any shape or
5275form by the use of charms and spells; the power of being in two places
5276at once, and other occult sciences are frequently referred to in all
5277Oriental literature.]
5278
5279[Footnote 72: This may be considered as meaning religious influence, and
5280alludes to persons who may be gained over by that means.]
5281
5282[Footnote 73: It may be noted from the above remarks that eunuchs do not
5283appear to have been employed in the King's harem in those days, though
5284they seem to have been employed for other purposes. See Part II., page
528543.]
5286
5287=END OF PART V.=
5288
5289
5290
5291
5292PART VI.
5293
5294ABOUT COURTESANS.
5295
5296
5297
5298
5299INTRODUCTORY REMARKS.
5300
5301
5302This Part VI., about courtesans, was prepared by Vatsyayana, from a
5303treatise on the subject, that was written by Dattaka, for the women of
5304Pataliputra (the modern Patna), some two thousand years ago. Dattaka's
5305work does not appear to be extant now, but this abridgement of it is
5306very clever, and quite equal to any of the productions of Emile Zola,
5307and other writers of the realistic school of to-day.
5308
5309Although a great deal has been written on the subject of the courtesan,
5310nowhere will be found a better description of her, of her belongings, of
5311her ideas, and of the working of her mind, than is contained in the
5312following pages.
5313
5314The details of the domestic and social life of the early Hindoos would
5315not be complete without mention of the courtesan, and Part VI. is
5316entirely devoted to this subject. The Hindoos have ever had the good
5317sense to recognise courtesans as a part and portion of human society,
5318and so long as they behaved themselves with decency and propriety, they
5319were regarded with a certain respect. Anyhow, they have never been
5320treated in the East with that brutality and contempt so common in the
5321West, while their education has always been of a superior kind to that
5322bestowed upon the rest of womankind in Oriental countries.
5323
5324In the earlier days the well-educated Hindoo dancing girl and courtesan
5325doubtless resembled the Hetera of the Greeks, and being educated and
5326amusing, were far more acceptable as companions than the generality of
5327the married or unmarried women of that period. At all times and in all
5328countries, there has ever been a little rivalry between the chaste and
5329the unchaste. But while some women are born courtesans, and follow the
5330instincts of their nature in every class of society, it has been truly
5331said by some authors that every woman has got an inkling of the
5332profession in her nature, and does her best, as a general rule, to make
5333herself agreeable to the male sex.
5334
5335The subtlety of women, their wonderful perceptive powers, their
5336knowledge, and their intuitive appreciation of men and things, are all
5337shown in the following pages, which may be looked upon as a concentrated
5338essence that has been since worked up into detail by many writers in
5339every quarter of the globe.
5340
5341
5342
5343
5344CHAPTER I.
5345
5346OF THE CAUSES OF A COURTESAN RESORTING TO MEN; OF THE MEANS OF ATTACHING
5347TO HERSELF THE MAN DESIRED; AND OF THE KIND OF MAN THAT IT IS DESIRABLE
5348TO BE ACQUAINTED WITH.
5349
5350
5351By having intercourse with men courtesans obtain sexual pleasure, as
5352well as their own maintenance. Now when a courtesan takes up with a man
5353from love, the action is natural; but when she resorts to him for the
5354purpose of getting money, her action is artificial or forced. Even in
5355the latter case, however, she should conduct herself as if her love were
5356indeed natural, because men repose their confidence on those women who
5357apparently love them. In making known her love to the man she should
5358show an entire freedom from avarice, and for the sake of her future
5359credit she should abstain from acquiring money from him by unlawful
5360means.
5361
5362A courtesan, well dressed and wearing her ornaments, should sit or stand
5363at the door of her house, and without exposing herself too much, should
5364look on the public road so as to be seen by the passers by, she being
5365like an object on view for sale.[74] She should form friendships with
5366such persons as would enable her to separate men from other women, and
5367attach them to herself, and repair her own misfortunes, to acquire
5368wealth, and to protect her from being bullied, or set upon by persons
5369with whom she may have dealings of some kind or another.
5370
5371These persons are:
5372
5373The guards of the town, or the police.
5374
5375The officers of the courts of justice.
5376
5377Astrologers.
5378
5379Powerful men, or men with interest.
5380
5381Learned men.
5382
5383Teachers of the sixty-four arts.
5384
5385Pithamardas or confidants.
5386
5387Vitas or parasites.
5388
5389Vidushakas or jesters.
5390
5391Flower sellers.
5392
5393Perfumers.
5394
5395Vendors of spirits.
5396
5397Washermen.
5398
5399Barbers.
5400
5401Beggars.
5402
5403And such other persons as may be found necessary for the particular
5404object to be acquired.
5405
5406The following kinds of men may be taken up with simply for the purpose
5407of getting their money.
5408
5409Men of independent income.
5410
5411Young men.
5412
5413Men who are free from any ties.
5414
5415Men who hold places of authority under the King.
5416
5417Men who have secured their means of livelihood without difficulty.
5418
5419Men possessed of unfailing sources of income.
5420
5421Men who consider themselves handsome.
5422
5423Men who are always praising themselves.
5424
5425One who is an eunuch, but wishes to be thought a man.
5426
5427One who hates his equals.
5428
5429One who is naturally liberal.
5430
5431One who has influence with the King or his ministers.
5432
5433One who is always fortunate.
5434
5435One who is proud of his wealth.
5436
5437One who disobeys the orders of his elders.
5438
5439One upon whom the members of his caste keep an eye.
5440
5441The only son whose father is wealthy.
5442
5443An ascetic who is internally troubled with desire.
5444
5445A brave man.
5446
5447A physician of the King.
5448
5449Previous acquaintance.
5450
5451On the other hand, those who are possessed of excellent qualities are to
5452be resorted to for the sake of love, and fame. Such men are as follows:
5453
5454Men of high birth, learned, with a good knowledge of the world, and
5455doing the proper things at the proper times, poets, good story tellers,
5456eloquent men, energetic men, skilled in various arts, far-seeing into
5457the future, possessed of great minds, full of perseverance, of a firm
5458devotion, free from anger, liberal, affectionate to their parents, and
5459with a liking for all social gatherings, skilled in completing verses
5460begun by others and in various other sports, free from all disease,
5461possessed of a perfect body, strong, and not addicted to drinking,
5462powerful in sexual enjoyment, sociable, showing love towards women and
5463attracting their hearts to himself, but not entirely devoted to them,
5464possessed of independent means of livelihood, free from envy, and last
5465of all free from suspicion.
5466
5467Such are the good qualities of a man.
5468
5469The woman also should have the following characteristics, viz.:
5470
5471She should be possessed of beauty, and amiability, with auspicious body
5472marks. She should have a liking for good qualities in other people, as
5473also a liking for wealth. She should take delight in sexual unions
5474resulting from love, and should be of a firm mind, and of the same class
5475as the man with regard to sexual enjoyment.
5476
5477She should always be anxious to acquire and obtain experience and
5478knowledge, be free from avarice, and always have a liking for social
5479gatherings, and for the arts.
5480
5481The following are the ordinary qualities of all women, viz.:
5482
5483To be possessed of intelligence, good disposition, and good manners; to
5484be straightforward in behaviour, and to be grateful; to consider well
5485the future before doing anything; to possess activity, to be of
5486consistent behaviour, and to have a knowledge of the proper times and
5487places for doing things; to speak always without meanness, loud
5488laughter, malignity, anger, avarice, dullness, or stupidity, to have a
5489knowledge of the Kama Sutra, and to be skilled in all the arts connected
5490with it.
5491
5492The faults of the women are to be known by the absence of any of the
5493above mentioned good qualities.
5494
5495The following kinds of men are not fit to be resorted to by courtesans,
5496viz.:
5497
5498One who is consumptive; one who is sickly; one whose mouth contains
5499worms; one whose breath smells like human excrement; one whose wife is
5500dear to him; one who speaks harshly; one who is always suspicious; one
5501who is avaricious; one who is pitiless; one who is a thief; one who is
5502self-conceited; one who has a liking for sorcery; one who does not care
5503for respect or disrespect; one who can be gained over even by his
5504enemies by means of money; and lastly, one who is extremely bashful.
5505
5506Ancient authors are of opinion that the causes of a courtesan resorting
5507to men are love, fear, money, pleasure, returning some act of enmity,
5508curiosity, sorrow, constant intercourse, Dharma, celebrity, compassion,
5509the desire of having a friend, shame, the likeness of the man to some
5510beloved person, the search after good fortune, the getting rid of the
5511love of somebody else, the being of the same class as the man with
5512respect to sexual union, living in the same place, constancy, and
5513poverty. But Vatsyayana decides that desire of wealth, freedom from
5514misfortune, and love, are the only causes that affect the union of
5515courtesans with men.
5516
5517Now a courtesan should not sacrifice money to her love, because money is
5518the chief thing to be attended to. But in cases of fear, etc., she
5519should pay regard to strength and other qualities. Moreover, even though
5520she be invited by any man to join him, she should not at once consent to
5521an union, because men are apt to despise things which are easily
5522acquired. On such occasions she should first send the shampooers, and
5523the singers, and the jesters, who may be in her service, or, in their
5524absence the Pithamardas, or confidants, and others, to find out the
5525state of his feelings, and the condition of his mind. By means of these
5526persons she should ascertain whether the man is pure or impure,
5527affected, or the reverse, capable of attachment, or indifferent, liberal
5528or niggardly; and if she finds him to her liking, she should then
5529employ the Vita and others to attach his mind to her.
5530
5531Accordingly, the Pithamarda should bring the man to her house, under the
5532pretence of seeing the fights of quails, cocks, and rams, of hearing the
5533maina (a kind of starling) talk, or of seeing some other spectacle, or
5534the practice of some art; or he may take the woman to the abode of the
5535man. After this, when the man comes to her house the woman should give
5536him something capable of producing curiosity, and love in his heart,
5537such as an affectionate present, telling him that it was specially
5538designed for his use. She should also amuse him for a long time by
5539telling him such stories, and doing such things as he may take most
5540delight in. When he goes away she should frequently send to him a female
5541attendant, skilled in carrying on a jesting conversation, and also a
5542small present at the same time. She should also sometimes go to him
5543herself under the pretence of some business, and accompanied by the
5544Pithamarda.
5545
5546Thus end the means of attaching to herself the man desired.
5547
5548There are also some verses on the subject as follows:
5549
5550"When a lover comes to her abode, a courtesan should give him a mixture
5551of betel leaves and betel nut, garlands of flowers, and perfumed
5552ointments, and, showing her skill in arts, should entertain him with a
5553long conversation. She should also give him some loving presents, and
5554make an exchange of her own things with his, and at the same time should
5555show him her skill in sexual enjoyment. When a courtesan is thus united
5556with her lover she should always delight him by affectionate gifts, by
5557conversation, and by the application of tender means of enjoyment."
5558
5559FOOTNOTE:
5560
5561[Footnote 74: In England the lower classes of courtesans walk the
5562streets; in India and other places in the East they sit at the windows,
5563or at the doors of their houses.]
5564
5565
5566
5567
5568CHAPTER II.
5569
5570OF LIVING LIKE A WIFE.
5571
5572
5573When a courtesan is living as a wife with her lover, she should behave
5574like a chaste woman, and do everything to his satisfaction. Her duty in
5575this respect, in short, is, that she should give him pleasure, but
5576should not become attached to him, though behaving as if she were really
5577attached.
5578
5579Now the following is the manner in which she is to conduct herself, so
5580as to accomplish the above mentioned purpose. She should have a mother
5581dependent on her, one who should be represented as very harsh, and who
5582looked upon money as her chief object in life. In the event of there
5583being no mother, then an old and confidential nurse should play the same
5584role. The mother or nurse, on their part, should appear to be displeased
5585with the lover, and forcibly take her away from him. The woman herself
5586should always show pretended anger, dejection, fear, and shame on this
5587account, but should not disobey the mother or nurse at any time.
5588
5589She should make out to the mother or nurse that the man is suffering
5590from bad health, and making this a pretext for going to see him, she
5591should go on that account. She is, moreover, to do the following things
5592for the purpose of gaining the man's favour, viz.:
5593
5594Sending her female attendant to bring the flowers used by him on the
5595previous day, in order that she may use them herself as a mark of
5596affection, also asking for the mixture of betel nut and leaves that have
5597remained uneaten by him; expressing wonder at his knowledge of sexual
5598intercourse, and the several means of enjoyment used by him; learning
5599from him the sixty-four kinds of pleasure mentioned by Babhravya;
5600continually practising the ways of enjoyment as taught by him, and
5601according to his liking; keeping his secrets; telling him her own
5602desires and secrets; concealing her anger; never neglecting him on the
5603bed when he turns his face towards her; touching any parts of his body
5604according to his wish; kissing and embracing him when he is asleep;
5605looking at him with apparent anxiety when he is wrapt in thought, or
5606thinking of some other subject than herself; showing neither complete
5607shamelessness, nor excessive bashfulness when he meets her, or sees her
5608standing on the terrace of her house from the public road; hating his
5609enemies; loving those who are dear to him; showing a liking for that
5610which he likes; being in high or low spirits according to the state that
5611he is in himself; expressing a curiosity to see his wives; not
5612continuing her anger for a long time; suspecting even the marks and
5613wounds made by herself with her nails and teeth on his body to have been
5614made by some other woman; keeping her love for him unexpressed by words,
5615but showing it by deeds, and signs, and hints; remaining silent when he
5616is asleep, intoxicated, or sick; being very attentive when he describes
5617his good actions, and reciting them afterwards to his praise and
5618benefit; giving witty replies to him if he be sufficiently attached to
5619her; listening to all his stories, except those that relate to her
5620rivals; expressing feelings of dejection and sorrow if he sighs, yawns,
5621or falls down; pronouncing the words "live long" when he sneezes;
5622pretending to be ill, or to have the desire of pregnancy, when she feels
5623dejected; abstaining from praising the good qualities of any body else,
5624and from censuring those who possess the same faults as her own man:
5625wearing anything that may have been given to her by him; abstaining from
5626putting on her ornaments, and from taking food when he is in pain, sick,
5627low-spirited, or suffering from misfortune, and condoling and lamenting
5628with him over the same; wishing to accompany him if he happens to leave
5629the country himself or if he be banished from it by the King; expressing
5630a desire not to live after him; telling him that the whole object and
5631desire of her life was to be united with him; offering previously
5632promised sacrifices to the Deity when he acquires wealth, or has some
5633desire fulfilled, or when he has recovered from some illness or disease;
5634putting on ornaments every day; not acting too freely with him; reciting
5635his name and the name of his family in her songs; placing his hand on
5636her loins, bosom and forehead, and falling asleep after feeling the
5637pleasure of his touch; sitting on his lap and falling asleep there;
5638wishing to have a child by him; desiring not to live longer than he
5639does; abstaining from revealing his secrets to others; dissuading him
5640from vows and fasts by saying "let the sin fall upon me;" keeping vows
5641and fasts along with him when it is impossible to change his mind on the
5642subject; telling him that vows and fasts are difficult to be observed,
5643even by herself, when she has any dispute with him about them; looking
5644on her own wealth and his without any distinction; abstaining from going
5645to public assemblies without him, and accompanying him when he desires
5646her to do so; taking delight in using things previously used by him, and
5647in eating food that he has left uneaten; venerating his family, his
5648disposition, his skill in the arts, his learning, his caste, his
5649complexion, his native country, his friends, his good qualities, his
5650age, and his sweet temper; asking him to sing, and to do other such like
5651things, if able to do them; going to him without paying any regard to
5652fear, to cold, to heat, or to rain; saying with regard to the next world
5653that he should be her lover even there; adapting her tastes, disposition
5654and actions to his liking; abstaining from sorcery; disputing
5655continually with her mother on the subject of going to him, and, when
5656forcibly taken by her mother to some other place, expressing her desire
5657to die by taking poison, by starving herself to death, by stabbing
5658herself with some weapon, or by hanging herself; and lastly assuring the
5659man of her constancy and love by means of her agents, and receiving
5660money herself, but abstaining from any dispute with her mother with
5661regard to pecuniary matters.
5662
5663When the man sets out on a journey, she should make him swear that he
5664will return quickly, and in his absence should put aside her vows of
5665worshipping the Deity, and should wear no ornaments except those that
5666are lucky. If the time fixed for his return has passed, she should
5667endeavour to ascertain the real time of his return from omens, from the
5668reports of the people, and from the positions of the planets, the moon
5669and the stars. On occasions of amusement, and of auspicious dreams, she
5670should say "Let me be soon united to him." If, moreover, she feels
5671melancholy, or sees any inauspicious omen, she should perform some rite
5672to appease the Deity.
5673
5674When the man does return home she should worship the God Kama (_i.e._,
5675the Indian Cupid), and offer oblations to other Deities, and having
5676caused a pot filled with water to be brought by her friends, she should
5677perform the worship in honour of the crow who eats the offerings which
5678we make to the manes of deceased relations. After the first visit is
5679over she should ask her lover also to perform certain rites, and this he
5680will do if he is sufficiently attached to her.
5681
5682Now a man is said to be sufficiently attached to a woman when his love
5683is disinterested; when he has the same object in view as his beloved
5684one; when he is quite free from any suspicions on her account; and when
5685he is indifferent to money with regard to her.
5686
5687Such is the manner of a courtesan living with a man like a wife, and set
5688forth here for the sake of guidance from the rules of Dattaka. What is
5689not laid down here should be practised according to the custom of the
5690people, and the nature of each individual man.
5691
5692There are also two verses on the subject as follows:
5693
5694"The extent of the love of women is not known, even to those who are the
5695objects of their affection, on account of its subtlety, and on account
5696of the avarice, and natural intelligence of womankind."
5697
5698"Women are hardly ever known in their true light, though they may love
5699men, or become indifferent towards them; may give them delight, or
5700abandon them; or may extract from them all the wealth that they may
5701possess."
5702
5703
5704
5705
5706CHAPTER III.
5707
5708OF THE MEANS OF GETTING MONEY. OF THE SIGNS OF THE CHANGE OF A LOVER'S
5709FEELINGS, AND OF THE WAY TO GET RID OF HIM.
5710
5711
5712Money is got out of a lover in two ways, viz.:
5713
5714By natural or lawful means, and by artifices. Old authors are of opinion
5715that when a courtesan can get as much money as she wants from her lover,
5716she should not make use of artifice. But Vatsyayana lays down that
5717though she may get some money from him by natural means, yet when she
5718makes use of artifice he gives her doubly more, and therefore artifice
5719should be resorted to for the purpose of extorting money from him at all
5720events.
5721
5722Now the artifices to be used for getting money from her lover are as
5723follows:
5724
57251st. Taking money from him on different occasions, for the purpose of
5726purchasing various articles, such as ornaments, food, drink, flowers,
5727perfumes and cloths, and either not buying them, or getting from him
5728more than their cost.
5729
57302nd. Praising his intelligence to his face.
5731
57323rd. Pretending to be obliged to make gifts on occasion of festivals
5733connected with vows, trees, gardens, temples, or tanks.[75]
5734
57354th. Pretending that at the time of going to his house, her jewels have
5736been stolen either by the King's guards, or by robbers.
5737
57385th. Alleging that her property has been destroyed by fire, by the
5739falling of her house, or by the carelessness of her servants.
5740
57416th. Pretending to have lost the ornaments of her lover along with her
5742own.
5743
57447th. Causing him to hear through other people of the expenses incurred
5745by her in coming to see him.
5746
57478th. Contracting debts for the sake of her lover.
5748
57499th. Disputing with her mother on account of some expense incurred by
5750her for her lover, and which was not approved of by her mother.
5751
575210th. Not going to parties and festivities in the houses of her friends
5753for the want of presents to make to them, she having previously informed
5754her lover of the valuable presents given to her by these very friends.
5755
575611th. Not performing certain festive rites under the pretence that she
5757has no money to perform them with.
5758
575912th. Engaging artists to do something for her lover.
5760
576113th. Entertaining physicians and ministers for the purpose of attaining
5762some object.
5763
576414th. Assisting friends and benefactors both on festive occasions, and
5765in misfortune.
5766
576715th. Performing household rites.
5768
576916th. Having to pay the expenses of the ceremony of marriage of the son
5770of a female friend.
5771
577217th. Having to satisfy curious wishes during her state of pregnancy.
5773
577418th. Pretending to be ill, and charging her cost of treatment.
5775
577619th. Having to remove the troubles of a friend.
5777
577820th. Selling some of her ornaments, so as to give her lover a present.
5779
578021st. Pretending to sell some of her ornaments, furniture, or cooking
5781utensils to a trader, who has been already tutored how to behave in the
5782matter.
5783
578422nd. Having to buy cooking utensils of greater value than those of
5785other people, so that they might be more easily distinguished, and not
5786changed for others of an inferior description.
5787
578823rd. Remembering the former favours of her lover, and causing them
5789always to be spoken of by her friends and followers.
5790
579124th. Informing her lover of the great gains of other courtezans.
5792
579325th. Describing before them, and in the presence of her lover, her own
5794great gains, and making them out to be greater even than theirs, though
5795such may not have been really the case.
5796
579726th. Openly opposing her mother when she endeavours to persuade her to
5798take up with men with whom she has been formerly acquainted, on account
5799of the great gains to be got from them.
5800
580127th. Lastly, pointing out to her lover the liberality of his rivals.
5802
5803Thus end the ways and means of getting money.
5804
5805 * * * * *
5806
5807A woman should always know the state of the mind, of the feelings, and
5808of the disposition of her lover towards her, from the changes of his
5809temper, his manner, and the colour of his face.
5810
5811The behaviour of a waning lover is as follows:
5812
58131st. He gives the woman either less than is wanted, or something else
5814than that which is asked for.
5815
58162nd. He keeps her in hopes by promises.
5817
58183rd. He pretends to do one thing, and does something else.
5819
58204th. He does not fulfil her desires.
5821
58225th. He forgets his promises, or does something else than that which he
5823has promised.
5824
58256th. He speaks with his own servants in a mysterious way.
5826
58277th. He sleeps in some other house under the pretence of having to do
5828something for a friend.
5829
58308th. Lastly, he speaks in private with the attendants of a woman with
5831whom he was formerly acquainted.
5832
5833Now when a courtesan finds that her lover's disposition towards her is
5834changing, she should get possession of all his best things before he
5835becomes aware of her intentions, and allow a supposed creditor to take
5836them away forcibly from her in satisfaction of some pretended debt.
5837After this, if the lover is rich, and has always behaved well towards
5838her, she should ever treat him with respect; but if he is poor and
5839destitute, she should get rid of him as if she had never been acquainted
5840with him in any way before.
5841
5842The means of getting rid of a lover are as follows:
5843
58441st. Describing the habits and vices of the lover as disagreeable and
5845censurable, with the sneer of the lip, and the stamp of the foot.
5846
58472nd. Speaking on a subject with which he is not acquainted.
5848
58493rd. Showing no admiration for his learning, and passing a censure upon
5850it.
5851
58524th. Putting down his pride.
5853
58545th. Seeking the company of men who are superior to him in learning and
5855wisdom.
5856
58576th. Showing a disregard for him on all occasions.
5858
58597th. Censuring men possessed of the same faults as her lover.
5860
58618th. Expressing dissatisfaction at the ways and means of enjoyment used
5862by him.
5863
58649th. Not giving him her mouth to kiss.
5865
586610th. Refusing access to her Jaghana, _i.e._, the part of the body
5867between the navel and the thighs.
5868
586911th. Showing a dislike for the wounds made by his nails and teeth.
5870
587112th. Not pressing close up against him at the time when he embraces
5872her.
5873
587413th. Keeping her limbs without movement at the time of congress.
5875
587614th. Desiring him to employ her when he is fatigued.
5877
587815th. Laughing at his attachment to her.
5879
588016th. Not responding to his embraces.
5881
588217th. Turning away from him when he begins to embrace her.
5883
588418th. Pretending to be sleepy.
5885
588619th. Going out visiting, or into company, when she perceives his desire
5887to enjoy her during the day time.
5888
588920th. Mis-constructing his words.
5890
589121st. Laughing without any joke, or at the time of any joke made by him,
5892laughing under some pretence.
5893
589422nd. Looking with side glances at her own attendants, and clapping her
5895hands when he says anything.
5896
589723rd. Interrupting him in the middle of his stories, and beginning to
5898tell other stories herself.
5899
590024th. Reciting his faults and his vices, and declaring them to be
5901incurable.
5902
590325th. Saying words to her female attendants calculated to cut the heart
5904of her lover to the quick.
5905
590626th. Taking care not to look at him when he comes to her.
5907
590827th. Asking him what cannot be granted.
5909
591028th. And, after all, finally dismissing him.
5911
5912There are also two verses on this subject as follows:
5913
5914"The duty of a courtesan consists in forming connections with suitable
5915men after due and full consideration, and attaching the person with whom
5916she is united to herself; in obtaining wealth from the person who is
5917attached to her, and then dismissing him after she has taken away all
5918his possessions."
5919
5920"A courtesan leading in this manner the life of a wife is not troubled
5921with too many lovers, and yet obtains abundance of wealth."
5922
5923FOOTNOTE:
5924
5925[Footnote 75: On the completion of a vow a festival takes place. Some
5926trees such as the Peepul and Banyan trees, are invested with sacred
5927threads like the Brahman's, and on the occasion of this ceremony a
5928festival is given. In the same way when gardens are made, and tanks or
5929temples built, then also festivals are observed.]
5930
5931
5932
5933
5934CHAPTER IV.
5935
5936ABOUT RE-UNION WITH A FORMER LOVER.
5937
5938
5939When a courtesan abandons her present lover after all his wealth is
5940exhausted, she may then consider about her re-union with a former lover.
5941But she should return to him only if he has acquired fresh wealth, or is
5942still wealthy, and if he is still attached to her. And if this man be
5943living at the time with some other women she should consider well before
5944she acts.
5945
5946Now such a man can only be in one of the six following conditions, viz.:
5947
59481st. He may have left the first woman of his own accord, and may even
5949have left another woman since then.
5950
59512nd. He may have been driven away from both women.
5952
59533rd. He may have left the one woman of his own accord, and be living
5954with another woman.
5955
59565th. He may have been driven away from the one woman, and left the other
5957of his own accord.
5958
59596th. He may have been driven away by the one woman, and may be living
5960with another.
5961
5962(1). Now if the man has left both women of his own accord, he should not
5963be resorted to, on account of the fickleness of his mind, and his
5964indifference to the excellencies of both of them.
5965
5966(2). As regards the man who may have been driven away from both women,
5967if he has been driven away from the last one because the woman could get
5968more money from some other man, then he should be resorted to, for if
5969attached to the first woman he would give her more money, through vanity
5970and emulation to spite the other woman. But if he has been driven away
5971by the woman on account of his poverty, or stinginess, he should not
5972then be resorted to.
5973
5974(3). In the case of the man who may have left the one woman of his own
5975accord, and been driven away by the other, if he agrees to return to the
5976former and give her plenty of money beforehand, then he should be
5977resorted to.
5978
5979(4). In the case of the man who may have left the one woman of his own
5980accord, and be living with another woman, the former (wishing to take up
5981with him again) should first ascertain if he left her in the first
5982instance in the hope of finding some particular excellence in the other
5983woman, and that not having found any such excellence, he was willing to
5984come back to her, and to give her much money on account of his conduct,
5985and on account of his affection still existing for her.
5986
5987Or, whether, having discovered many faults in the other woman, he would
5988now see even more excellences in herself than actually exist, and would
5989be prepared to give her much money for these qualities.
5990
5991Or, lastly, to consider whether he was a weak man, or a man fond of
5992enjoying many women, or one who liked a poor woman, or one who never did
5993anything for the woman that he was with. After maturely considering all
5994these things, she should resort to him or not, according to
5995circumstances.
5996
5997(5). As regards the man who may have been driven away from the one
5998woman, and left the other of his own accord, the former woman (wishing
5999to re-unite with him) should first ascertain whether he still has any
6000affection for her, and would consequently spend much money upon her; or
6001whether, being attached to her excellent qualities, he did not take
6002delight in any other women; or whether, being driven away from her
6003formerly before completely satisfying his sexual desires, he wished to
6004get back to her, so as to be revenged for the injury done to him; or
6005whether he wished to create confidence in her mind, and then take back
6006from her the wealth which she formerly took from him, and finally
6007destroy her; or, lastly, whether he wished first to separate her from
6008her present lover, and then to break away from her himself. If, after
6009considering all these things, she is of opinion that his intentions are
6010really pure and honest, she can re-unite herself with him. But if his
6011mind be at all tainted with evil intentions, he should be avoided.
6012
6013(6). In the case of the man who may have been driven away by one
6014woman, and be living with another, if the man makes overtures in return
6015to the first one, the courtesan should consider well before she acts,
6016and while the other woman is engaged in attracting him to herself, she
6017should try in her turn (through keeping herself behind the scenes) to
6018gain him over, on the grounds of any of the following considerations,
6019viz.:
6020
60211st. That he was driven away unjustly and for no proper reason, and now
6022that he has gone to another woman, every effort must be used to bring
6023him back to myself.
6024
60252nd. That if he were once to converse with me again, he would break away
6026from the other woman.
6027
60283rd. That the pride of my present lover would be put down by means of
6029the former one.
6030
60314th. That he has become wealthy, has secured a higher position, and
6032holds a place of authority under the King.
6033
60345th. That he is separate from his wife.
6035
60366th. That he is now independent.
6037
60387th. That he lives apart from his father, or brother.
6039
60408th. That by making peace with him I shall be able to get hold of a very
6041rich man, who is now prevented from coming to me by my present lover.
6042
60439th. That as he is not respected by his wife, I shall now be able to
6044separate him from her.
6045
604610th. That the friend of this man loves my rival, who hates me
6047cordially; I shall, therefore, by this means separate the friend from
6048his mistress.
6049
605011th. And lastly, I shall bring discredit upon him by bringing him back
6051to me, thus showing the fickleness of his mind.
6052
6053When a courtesan is resolved to take up again with a former lover, her
6054Pithamurda and other servants should tell him that his former expulsion
6055from the woman's house was caused by the wickedness of her mother; that
6056the woman loved him just as much as ever at that time, but could not
6057help the occurrence on account of her deference to her mother's will;
6058that she hated the union of her present lover, and disliked him
6059excessively. In addition to this, they should create confidence in his
6060mind by speaking to him of her former love for him, and should allude to
6061the mark of that love that she has ever remembered. This mark of her
6062love should be connected with some kind of pleasure that may have been
6063practised by him, such as his way of kissing her, or manner of having
6064connection with her.
6065
6066Thus end the ways of bringing about a re-union with a former lover.
6067
6068When a woman has to choose between two lovers, one of whom was formerly
6069united with her, while the other is a stranger, the Acharyas (sages) are
6070of opinion that the first one is preferable, because his disposition and
6071character being already known by previous careful observation, he can be
6072easily pleased and satisfied; but Vatsyayana thinks that a former lover,
6073having already spent a great deal of his wealth, is not able or willing
6074to give much money again, and is not, therefore, to be relied upon so
6075much as a stranger. Particular cases may, however, arise differing from
6076this general rule on account of the different natures of men.
6077
6078There are also verses on the subject as follows:
6079
6080"Re-union with a former lover may be desirable so as to separate some
6081particular woman from some particular man, or some particular man from
6082some particular woman, or to have a certain effect upon the present
6083lover."
6084
6085"When a man is excessively attached to a woman, he is afraid of her
6086coming into contact with other men; he does not then regard or notice
6087her faults; and he gives her much wealth through fear of her leaving
6088him."
6089
6090"A courtesan should be agreeable to the man who is attached to her, and
6091despise the man who does not care for her. If while she is living with
6092one man a messenger comes to her from some other man, she may either
6093refuse to listen to any negotiations on his part, or appoint a fixed
6094time for him to visit her, but she should not leave the man who may be
6095living with her and who may be attached to her."
6096
6097"A wise woman should only renew her connection with a former lover if
6098she is satisfied that good fortune, gain, love, and friendship, are
6099likely to be the result of such a re-union."
6100
6101
6102
6103
6104CHAPTER V.
6105
6106OF DIFFERENT KINDS OF GAIN.
6107
6108
6109When a courtesan is able to realize much money every day, by reason of
6110many customers, she should not confine herself to a single lover; under
6111such circumstances, she should fix her rate for one night, after
6112considering the place, the season, and the condition of the people, and
6113having regard to her own good qualities and good looks, and after
6114comparing her rates with those of other courtesans. She can inform her
6115lovers, and friends, and acquaintances about these charges. If, however,
6116she can obtain a great gain from a single lover, she may resort to him
6117alone, and live with him like a wife.
6118
6119Now, the Sages are of opinion that when a courtesan has the chance of an
6120equal gain from two lovers at the same time, a preference should be
6121given to the one who would give her the kind of thing which she wants.
6122But Vatsyayana says that the preference should be given to the one who
6123gives her gold, because it cannot be taken back like some other things,
6124it can be easily received, and is also the means of procuring anything
6125that may be wished for. Of such things as gold, silver, copper, bell
6126metal, iron, pots, furniture, beds, upper garments, under vestments,
6127fragrant substances, vessels made of gourds, ghee, oil, corn, cattle,
6128and other things of a like nature, the first, viz., gold, is superior to
6129all the others.
6130
6131When the same labour is required to gain any two lovers, or when the
6132same kind of thing is to be got from each of them, the choice should be
6133made by the advice of a friend, or it may be made from their personal
6134qualities, or from the signs of good or bad fortune that may be
6135connected with them.
6136
6137When there are two lovers, one of whom is attached to the courtesan, and
6138the other is simply very generous, the Sages say that the preference
6139should be given to the generous lover, but Vatsyayana is of opinion that
6140the one who is really attached to the courtesan should be preferred,
6141because he can be made to be generous, even as a miser gives money if he
6142becomes fond of a woman, but a man who is simply generous cannot be made
6143to love with real attachment. But among those who are attached to her,
6144if there is one who is poor, and one who is rich, the preference is of
6145course to be given to the latter.
6146
6147When there are two lovers, one of whom is generous, and the other ready
6148to do any service for the courtesan, some Sages say that the one who is
6149ready to do the service should be preferred, but Vatsyayana is of
6150opinion that a man who does a service thinks that he has gained his
6151object when he has done something once, but a generous man does not care
6152for what he has given before. Even here the choice should be guided by
6153the likelihood of the future good to be derived from her union with
6154either of them.
6155
6156When one of the two lovers is grateful, and the other liberal, some
6157Sages say that the liberal one should be preferred, but Vatsyayana is of
6158opinion that the former should be chosen, because liberal men are
6159generally haughty, plain spoken, and wanting in consideration towards
6160others. Even though these liberal men have been on friendly terms for a
6161long time, yet if they see any fault in the courtesan, or are told lies
6162about her by some other women, they do not care for past services, but
6163leave abruptly. On the other hand the grateful man does not at once
6164break off from her, on account of a regard for the pains she may have
6165taken to please him. In this case also the choice is to be guided with
6166respect to what may happen in future.
6167
6168When an occasion for complying with the request of a friend, and a
6169chance of getting money come together, the Sages say that the chance of
6170getting money should be preferred. But Vatsyayana thinks that the money
6171can be obtained to-morrow as well as to-day, but if the request of a
6172friend be not at once complied with, he may become disaffected. Even
6173here, in making the choice, regard must be paid to future good fortune.
6174
6175On such an occasion, however, the courtesan might pacify her friend by
6176pretending to have some work to do, and telling him that his request
6177will be complied with next day, and in this way secure the chance of
6178getting the money that has been offered her.
6179
6180When the chance of getting money, and the chance of avoiding some
6181disaster come at the same time, the Sages are of opinion that the chance
6182of getting money should be preferred, but Vatsyayana says that money has
6183only a limited importance, while a disaster that is once averted may
6184never occur again. Here, however, the choice should be guided by the
6185greatness or smallness of the disaster.
6186
6187The gains of the wealthiest and best kind of courtesans are to be spent
6188as follows:
6189
6190Building temples, tanks, and gardens; giving a thousand cows to
6191different Brahmans; carrying on the worship of the Gods, and celebrating
6192festivals in their honour; and, lastly, performing such vows as may be
6193within their means.
6194
6195The gains of other courtesans are to be spent as follows:
6196
6197Having a white dress to wear every day; getting sufficient food and
6198drink to satisfy hunger and thirst; eating daily a perfumed Tambula,
6199_i.e._, a mixture of betel nut and betel leaves; and wearing ornaments
6200gilt with gold. The Sages say that these represent the gains of all the
6201middle and lower classes of courtesans, but Vatsyayana is of opinion
6202that their gains cannot be calculated, or fixed in any way, as these
6203depend on the influence of the place, the customs of the people, their
6204own appearance, and many other things.
6205
6206When a courtesan wants to keep some particular man from some other
6207woman; or wants to get him away from some woman to whom he may be
6208attached; or to deprive some woman of the gains realized by her from
6209him; or if she thinks that she would raise her position; or enjoy some
6210great good fortune; or become desirable to all men by uniting herself
6211with this man; or if she wishes to get his assistance in averting some
6212misfortune; or is really attached to him and loves him; or wishes to
6213injure somebody through his means; or has regard to some former favour
6214conferred upon her by him; or wishes to be united with him merely from
6215desire; or any of the above reasons, she should agree to take from him
6216only a small sum of money in a friendly way.
6217
6218When a courtesan intends to abandon a particular lover, and take up with
6219another one; or when she has reason to believe that her lover will
6220shortly leave her, and return to his wives; or that having squandered
6221all his money, and became penniless, his guardian, or master, or father
6222would come and take him away; or that her lover is about to lose his
6223position, or lastly, that he is of a very fickle mind, she should, under
6224any of these circumstances, endeavour to get as much money as she can
6225from him as soon as possible.
6226
6227On the other hand, when the courtesan thinks that her lover is about to
6228receive valuable presents; or get a place of authority from the King; or
6229be near the time of inheriting a fortune; or that his ship would soon
6230arrive laden with merchandise; or that he has large stocks of corn and
6231other commodities; or that if anything was done for him it would not be
6232done in vain; or that he is always true to his word; then should she
6233have regard to her future welfare, and live with the man like a wife.
6234
6235There are also verses on the subject as follows:
6236
6237"In considering her present gains, and her future welfare, a courtesan
6238should avoid such persons as have gained their means of subsistence with
6239very great difficulty, as also those who have become selfish and
6240hard-hearted by becoming the favourites of Kings."
6241
6242"She should make every endeavour to unite herself with prosperous and
6243well-to-do people, and with those whom it is dangerous to avoid, or to
6244slight in any way. Even at some cost to herself she should become
6245acquainted with energetic and liberal-minded men, who when pleased would
6246give her a large sum of money, even for very little service, or for some
6247small thing."
6248
6249
6250
6251
6252CHAPTER VI.
6253
6254OF GAINS AND LOSSES; ATTENDANT GAINS AND LOSSES; AND DOUBTS; AS ALSO OF
6255THE DIFFERENT KINDS OF COURTESANS.
6256
6257
6258It sometimes happens that while gains are being sought for, or expected
6259to be realised, that losses only are the result of our efforts, the
6260causes of these losses are:
6261
6262Weakness of intellect.
6263
6264Excessive love.
6265
6266Excessive pride.
6267
6268Excessive self conceit.
6269
6270Excessive simplicity.
6271
6272Excessive confidence.
6273
6274Excessive anger.
6275
6276Carelessness.
6277
6278Recklessness.
6279
6280Influence of evil genius.
6281
6282Accidental circumstances.
6283
6284The results of these losses are:
6285
6286Expense incurred without any result.
6287
6288Destruction of future good fortune.
6289
6290Stoppage of gains about to be realized.
6291
6292Loss of what is already obtained.
6293
6294Acquisition of a sour temper.
6295
6296Becoming unaimiable to every body.
6297
6298Injury to health.
6299
6300Loss of hair and other accidents.
6301
6302Now gain is of three kinds, viz.: gain of wealth, gain of religious
6303merit, and gain of pleasure; and similarly, loss is of three kinds,
6304viz.: loss of wealth, loss of religious merit, and loss of pleasure. At
6305the time when gains are sought for, if other gains come along with them,
6306these are called attendant gains. When gain is uncertain, the doubt of
6307its being a gain is called a simple doubt. When there is a doubt
6308whether either of two things will happen or not, it is called a mixed
6309doubt. If while one thing is being done two results take place, it is
6310called a combination of two results, and if several results follow from
6311the same action, it is called a combination of results on every side.
6312
6313We shall now give examples of the above.
6314
6315As already stated, gain is of three kinds, and loss, which is opposed to
6316gain, is also of three kinds.
6317
6318(a). When by living with a great man a courtesan acquires present
6319wealth, and in addition to this becomes acquainted with other people,
6320and thus obtains a chance of future fortune, and an accession of wealth,
6321and becomes desirable to all, this is called a gain of wealth attended
6322by other gain.
6323
6324(b). When by living with a man a courtesan simply gets money, this is
6325called a gain of wealth not attended by any other gain.
6326
6327(c). When a courtesan receives money from other people besides her
6328lover, the results are: the chance of the loss of future good from her
6329present lover; the chance of disaffection of a man securely attached to
6330her; the hatred of all; and the chance of a union with some low person,
6331tending to destroy her future good. This gain is called a gain of wealth
6332attended by losses.
6333
6334(d). When a courtesan, at her own expense, and without any results in
6335the shape of gain, has connected with a great man, or an avaricious
6336minister, for the sake of diverting some misfortune, or removing some
6337cause that may be threatening the destruction of a great gain, this loss
6338is said to be a loss of wealth attended by gains of the future good
6339which it may bring about.
6340
6341(e). When a courtesan is kind, even at her own expense, to a man who is
6342very stingy, or to a man proud of his looks, or to an ungrateful man
6343skilled in gaining the heart of others, without any good resulting from
6344these connections to her in the end, this loss is called a loss of
6345wealth not attended by any gain.
6346
6347(f). When a courtesan is kind to any such man as described above, but
6348who in addition are favourites of the King, and moreover cruel and
6349powerful, without any good result in the end, and with a chance of her
6350being turned away at any moment, this loss is called a loss of wealth
6351attended by other losses.
6352
6353In this way gains and losses, and attendant gains and losses in
6354religious merit and pleasures may become known to the reader, and
6355combinations of all of them may also be made.
6356
6357Thus end the remarks on gains and losses, and attendant gains and
6358losses.
6359
6360In the next place we come to doubts, which are again of three kinds,
6361viz.: doubts about wealth, doubts about religious merit, and doubts
6362about pleasures.
6363
6364The following are examples.
6365
6366(a). When a courtesan is not certain how much a man may give her, or
6367spend upon her, this is called a doubt about wealth.
6368
6369(b). When a courtesan feels doubtful whether she is right in entirely
6370abandoning a lover from whom she is unable to get money, she having
6371taken all his wealth from him in the first instance, this doubt is
6372called a doubt about religious merit.
6373
6374(c). When a courtesan is unable to get hold of a lover to her liking,
6375and is uncertain whether she will derive any pleasure from a person
6376surrounded by his family, or from a low person, this is called a doubt
6377about pleasure.
6378
6379(d). When a courtesan is uncertain whether some powerful but low
6380principled fellow would cause loss to her on account of her not being
6381civil to him, this is called a doubt about the loss of wealth.
6382
6383(e). When a courtesan feels doubtful whether she would lose religious
6384merit by abandoning a man who is attached to her without giving him the
6385slightest favour, and thereby causing him unhappiness in this world and
6386the next,[76] this doubt is called a doubt about the loss of a religious
6387merit.
6388
6389(f). When a courtesan is uncertain as to whether she might create
6390disaffection by speaking out, and revealing her love and thus not get
6391her desire satisfied, this is called a doubt about the loss of pleasure.
6392
6393Thus end the remarks on doubts.
6394
6395
6396_Mixed Doubts_.
6397
6398(a). The intercourse or connection with a stranger, whose disposition is
6399unknown, and who may have been introduced by a lover, or by one who
6400possessed authority, may be productive either of gain or loss, and
6401therefore this is called a mixed doubt about the gain and loss of
6402wealth.
6403
6404(b). When a courtesan is requested by a friend, or is impelled by pity
6405to have intercourse with a learned Brahman, a religious student, a
6406sacrificer, a devotee, or an ascetic who may have all fallen in love
6407with her, and who may be consequently at the point of death, by doing
6408this she might either gain or lose religious merit, and therefore this
6409is called a mixed doubt about the gain and loss of religious merit.
6410
6411(c). If a courtesan relies solely upon the report of other people (_i.e._,
6412hearsay) about a man, and goes to him without ascertaining herself
6413whether he possesses good qualities or not, she may either gain or lose
6414pleasure in proportion as he may be good or bad, and therefore this is
6415called a mixed doubt about the gain and loss of pleasure.
6416
6417Uddalika has described the gains and losses on both sides as follows.
6418
6419(a). If, when living with a lover, a courtesan gets both wealth and
6420pleasure from him, it is called a gain on both sides.
6421
6422(b). When a courtesan lives with a lover at her own expense without
6423getting any profit out of it, and the lover even takes back from her
6424what he may have formerly given her, it is called a loss on both sides.
6425
6426(c). When a courtesan is uncertain whether a new acquaintance would
6427become attached to her, and, moreover, if he became attached to her,
6428whether he would give her any thing, it is then called a doubt on both
6429sides about gains.
6430
6431(d). When a courtesan is uncertain whether a former enemy, if made up by
6432her at her own expense, would do her some injury on account of his
6433grudge against her; or, if becoming attached to her, would take away
6434angrily from her any thing that he may have given to her, this is called
6435a doubt on both sides about loss.
6436
6437Babhravya has described the gains and losses on both sides as follows.
6438
6439(a). When a courtesan can get money from a man whom she may go to see,
6440and also money from a man whom she may not go to see, this is called a
6441gain on both sides.
6442
6443(b). When a courtesan has to incur further expense if she goes to see a
6444man, and yet runs the risk of incurring an irremediable loss if she does
6445not go to see him, this is called a loss on both sides.
6446
6447(c). When a courtesan is uncertain, whether a particular man would give
6448her anything on her going to see him, without incurring expense on her
6449part, or whether on her neglecting him another man would give her
6450something, this is called a doubt on both sides about gain.
6451
6452(d.) When a courtesan is uncertain, whether, on going at her own expense
6453to see an old enemy, he would take back from her what he may have given
6454her, or whether by her not going to see him he would cause some disaster
6455to fall upon her, this is called a doubt on both sides about loss.
6456
6457By combining the above, the following six kinds of mixed results are
6458produced, viz.:
6459
6460(a). Gain on one side, and loss on the other.
6461
6462(b). Gain on one side, and doubt of gain on the other.
6463
6464(c). Gain on one side, and doubt of loss on the other.
6465
6466(d). Loss on one side, and doubt of gain on the other.
6467
6468(e). Doubt of gain on one side, and doubt of loss on the other.
6469
6470(f). Doubt of loss on one side, and loss on the other.
6471
6472A courtesan, having considered all the above things, and taken council
6473with her friends, should act so as to acquire gain, the chances of great
6474gain, and the warding off of any great disaster. Religious merit and
6475pleasure should also be formed into separate combinations like those of
6476wealth, and then all should be combined with each other, so as to form
6477new combinations.
6478
6479When a courtesan consorts with men she should cause each of them to give
6480her money as well as pleasure. At particular times, such as the Spring
6481Festivals, etc., she should make her mother announce to the various men,
6482that on a certain day her daughter would remain with the man who would
6483gratify such and such a desire of hers.
6484
6485When young men approach her with delight, she should think of what she
6486may accomplish through them.
6487
6488The combination of gains and losses on all sides are: gain on one side,
6489and loss on all others; loss on one side and gain on all others; gain on
6490all sides, loss on all sides.
6491
6492A courtesan should also consider doubts about gain and doubts about loss
6493with reference both to wealth, religious merit, and pleasure.
6494
6495Thus ends the consideration of gain, loss, attendant gains, attendant
6496losses, and doubts.
6497
6498The different kinds of courtesans are:
6499
6500A bawd.
6501
6502A female attendant.
6503
6504An unchaste woman.
6505
6506A dancing girl.
6507
6508A female artisan.
6509
6510A woman who has left her family.
6511
6512A woman living on her beauty.
6513
6514And, finally, a regular courtesan.
6515
6516All the above kinds of courtesans are acquainted with various kinds of
6517men, and should consider the ways of getting money from them, of
6518pleasing them, of separating themselves from them, and of re-uniting
6519with them. They should also take into consideration particular gains and
6520losses, attendant gains and losses, and doubts in accordance with their
6521several conditions.
6522
6523Thus end the considerations of courtesans.
6524
6525There are also two verses on the subject as follows:
6526
6527"Men want pleasure, while women want money, and therefore this Part,
6528which treats of the means of gaining wealth, should be studied."
6529
6530"There are some women who seek for love, and there are others who seek
6531for money; for the former the ways of love are told in previous portions
6532of this work, while the ways of getting money, as practised by
6533courtesans, are described in this Part."
6534
6535FOOTNOTE:
6536
6537[Footnote 76: The souls of men who die with their desires unfulfilled
6538are said to go to the world of the Manes, and not direct to the Supreme
6539Spirit.]
6540
6541=END OF PART VI.=
6542
6543
6544
6545
6546PART VII.
6547
6548ABOUT THE MEANS OF ATTRACTING OTHERS TO YOURSELF.
6549
6550
6551
6552
6553CHAPTER I.
6554
6555ON PERSONAL ADORNMENT; ON SUBJUGATING THE HEARTS OF OTHERS; AND ON TONIC
6556MEDICINES.
6557
6558
6559When a person fails to obtain the object of his desires by any of the
6560ways previously related, he should then have recourse to other ways of
6561attracting others to himself.
6562
6563Now, good looks, good qualities, youth, and liberality are the chief and
6564most natural means of making a person agreeable in the eyes of others.
6565But in the absence of these a man or a woman must have resort to
6566artificial means, or to art, and the following are some recipes that may
6567be found useful.
6568
6569(a). An ointment made of the tabernamontana coronaria, the costus
6570speciosus or arabicus, and the flacourtia cataphracta, can be used as an
6571unguent of adornment.
6572
6573(b). If a fine powder is made of the above plants, and applied to the
6574wick of a lamp, which is made to burn with the oil of blue vitrol, the
6575black pigment or lamp black produced therefrom, when applied to the
6576eye-lashes, has the effect of making a person look lovely.
6577
6578(c). The oil of the hog weed, the echites putescens, the sarina plant,
6579the yellow amaranth, and the leaf of the nymphæ, if applied to the body,
6580has the same effect.
6581
6582(d). A black pigment from the same plants produce a similar effect.
6583
6584(e). By eating the powder of the nelumbrium speciosum, the blue lotus,
6585and the mesna roxburghii, with ghee and honey, a man becomes lovely in
6586the eyes of others.
6587
6588(f). The above things, together with the tabernamontana coronaria, and
6589the xanthochymus pictorius, if used as an ointment, produce the same
6590results.
6591
6592(g). If the bone of a peacock or of an hyena be covered with gold, and
6593tied on the right hand, it makes a man lovely in the eyes of other
6594people.
6595
6596(h). In the same way, if a bead, made of the seed of the jujube, or of
6597the conch shell, be enchanted by the incantations mentioned in the
6598Atharvana Veda, or by the incantations of those well skilled in the
6599science of magic, and tied on the hand, it produces the same result as
6600described above.
6601
6602(i). When a female attendant arrives at the age of puberty, her master
6603should keep her secluded, and when men ardently desire her on account of
6604her seclusion, and on account of the difficulty of approaching her, he
6605should then bestow her hand on such a person as may endow her with
6606wealth and happiness.
6607
6608This is a means of increasing the loveliness of a person in the eyes of
6609others.
6610
6611In the same way, when the daughter of a courtesan arrives at the age of
6612puberty, the mother should get together a lot of young men of the same
6613age, disposition, and knowledge as her daughter, and tell them that she
6614would give her in marriage to the person who would give her presents of
6615a particular kind.
6616
6617After this the daughter should be kept in seclusion as far as possible,
6618and the mother should give her in marriage to the man who may be ready
6619to give her the presents agreed upon. If the mother is unable to get so
6620much out of the man, she should show some of her own things as having
6621been given to the daughter by the bridegroom.
6622
6623Or, the mother may allow her daughter to be married to the man
6624privately, as if she was ignorant of the whole affair, and then
6625pretending that it has come to her knowledge, she may give her consent
6626to the union.
6627
6628The daughter, too, should make herself attractive to the sons of wealthy
6629citizens, unknown to her mother, and make them attached to her, and for
6630this purpose should meet them at the time of learning to sing, and in
6631places where music is played, and at the houses of other people, and
6632then request her mother, through a female friend, or servant, to be
6633allowed to unite herself to the man who is most agreeable to her.[77]
6634
6635When the daughter of a courtesan is thus given to a man, the ties of
6636marriage should be observed for one year, and after that she may do what
6637she likes. But even after the end of the year, when otherwise engaged,
6638if she should be now and then invited by her first husband to come and
6639see him, she should put aside her present gain, and go to him for the
6640night.
6641
6642Such is the mode of temporary marriage among courtesans, and of
6643increasing their loveliness, and their value in the eyes of others. What
6644has been said about them should also be understood to apply to the
6645daughters of dancing women, whose mothers should give them only to such
6646persons as are likely to become useful to them in various ways.
6647
6648Thus end the ways of making oneself lovely in the eyes of others.
6649
6650(a). If a man, after anointing his lingam with a mixture of the powders
6651of the white thorn apple, the long pepper, and the black pepper, and
6652honey, engages in sexual union with a woman, he makes her subject to his
6653will.
6654
6655(b). The application of a mixture of the leaf of the plant vatodbhranta,
6656of the flowers thrown on a human corpse when carried out to be burnt,
6657and the powder of the bones of the peacock, and of the jiwanjiva bird,
6658produces the same effect.
6659
6660(c). The remains of a kite who has died a natural death, ground into
6661powder, and mixed with cowach and honey, has also the same effect.
6662
6663(d). Anointing oneself with an ointment made of the plant emblica
6664myrabolans has the power of subjecting women to one's will.
6665
6666(e). If a man cuts into small pieces the sprouts of the vajnasunhi
6667plant, and dips them into a mixture of red arsenic and sulphur, and then
6668dries them seven times, and applies this powder mixed with honey to his
6669lingam, he can subjugate a woman to his will directly that he has had
6670sexual union with her, or, if, by burning these very sprouts at night
6671and looking at the smoke, he sees a golden moon behind, he will then be
6672successful with any woman; or if he throws some of the powder of these
6673same sprouts mixed with the excrement of a monkey upon a maiden, she
6674will not be given in marriage to any body else.
6675
6676(f). If pieces of the arris root are dressed with the oil of the mango,
6677and placed for six months in a hole made in the trunk of the sisu tree,
6678and are then taken out and made up into an ointment, and applied to the
6679lingam, this is said to serve as the means of subjugating women.
6680
6681(g). If the bone of a camel is dipped into the juice of the plant
6682eclipta prostata, and then burnt, and the black pigment produced from
6683its ashes is placed in a box also made of the bone of a camel, and
6684applied together with antimony to the eye lashes with a pencil also made
6685of the bone of a camel, then that pigment is said to be very pure, and
6686wholesome for the eyes, and serves as a means of subjugating others to
6687the person who uses it. The same effect can be produced by black pigment
6688made of the bones of hawks, vultures, and peacocks.
6689
6690Thus end the ways of subjugating others to one's own will.
6691
6692Now the means of increasing sexual vigour are as follows:
6693
6694(a). A man obtains sexual vigour by drinking milk mixed with sugar, the
6695root of the uchchata plant, the piper chaba, and liquorice.
6696
6697(b). Drinking milk mixed with sugar, and having the testicle of a ram or
6698a goat boiled in it, is also productive of vigour.
6699
6700(c). The drinking of the juice of the hedysarum gangeticum, the kuili,
6701and the kshirika plant mixed with milk, produces the same effect.
6702
6703(d). The seed of the long pepper along with the seeds of the sanseviera
6704roxburghiana, and the hedysarum gangeticum plant, all pounded together,
6705and mixed with milk, is productive of a similar result.
6706
6707(e). According to ancient authors, if a man pounds the seeds or roots of
6708the trapa bispinosa, the kasurika, the tuscan jasmine, and liquorice,
6709together with the kshirakapoli (a kind of onion), and puts the powder
6710into milk mixed with sugar and ghee, and having boiled the whole mixture
6711on a moderate fire, drinks the paste so formed, he will be able to enjoy
6712innumerable women.
6713
6714(f). In the same way, if a man mixes rice with the eggs of the sparrow,
6715and having boiled this in milk, adds to it ghee and honey, and drinks as
6716much of it as necessary, this will produce the same effect.
6717
6718(g). If a man takes the outer covering of sesamum seeds, and soaks them
6719with the eggs of sparrows, and then, having boiled them in milk, mixed
6720with sugar and ghee, along with the fruits of the trapa bispinosa and
6721the kasurika plant, and adding to it the flour of wheat and beans, and
6722then drinks this composition, he is said to be able to enjoy many women.
6723
6724(h). If ghee, honey, sugar, and liquorice in equal quantities, the juice
6725of the fennel plant, and milk are mixed together, this nectar-like
6726composition is said to be holy, and provocative of sexual vigour, a
6727preservative of life, and sweet to the taste.
6728
6729(i). The drinking of a paste composed of the asparagus racemosus, the
6730shvadaushtra plant, the guduchi plant, the long pepper, and liquorice,
6731boiled in milk, honey, and ghee, in the spring, is said to have the same
6732effect as the above.
6733
6734(j). Boiling the asparagus racemosus, and the shvadaushtra plant, along
6735with the pounded fruits of the premna spinosa in water, and drinking the
6736same, is said to act in the same way.
6737
6738(k). Drinking boiled ghee, or clarified butter in the morning during the
6739spring season, is said to be beneficial to health and strength, and
6740agreeable to the taste.
6741
6742(l). If the powder of the seed of the shvadaushtra plant and the flower
6743of barley are mixed together in equal parts, and a portion of it, _i.e._,
6744two palas in weight, is eaten every morning on getting up, it has the
6745same effect as the preceding recipe.
6746
6747There are also verses on the subject as follows:
6748
6749"The means[78] of producing love and sexual vigour should be learnt from
6750the science of medicine, from the Vedas, from those who are learned in
6751the arts of magic, and from confidential relatives. No means should be
6752tried which are doubtful in their effects, which are likely to cause
6753injury to the body, which involve the death of animals, and which bring
6754us in contact with impure things. Such means should only be used as are
6755holy, acknowledged to be good, and approved of by Brahmans, and
6756friends."
6757
6758FOOTNOTE:
6759
6760[Footnote 77: It is a custom of the courtesans of Oriental countries to
6761give their daughters temporarily in marriage when they come of age, and
6762after they have received an education in the Kama Sutra and other arts.
6763Full details are given of this at page 76 of "Early Ideas, a group of
6764Hindoo stories, collected and collated by Anaryan. W. H. Allen and Co.,
6765London, 1881."]
6766
6767[Footnote 78: From the earliest times Oriental authors have occupied
6768themselves about aphrodisiacs. The following note on the subject is
6769taken from page 29 of a translation of the Hindoo Art of Love, otherwise
6770the Anunga Runga, alluded to in the preface of this work, Part I., pages
67713 and 5:--"Most Eastern treatises divide aphrodisiacs into two different
6772kinds: 1., the mechanical or natural, such as scarification,
6773flagellation, etc.; and 2., the medicinal or artificial. To the former
6774belong the application of insects, as is practised by some savage races;
6775and all orientalists will remember the tale of the old Brahman, whose
6776young wife insisted upon his being again stung by a wasp."]
6777
6778
6779
6780
6781CHAPTER II.
6782
6783OF THE WAYS OF EXCITING DESIRE, AND MISCELLANEOUS EXPERIMENTS, AND
6784RECIPES.
6785
6786
6787If a man is unable to satisfy a Hastini, or elephant woman, he should
6788have recourse to various means to excite her passion. At the
6789commencement he should rub her yoni with his hand or fingers, and not
6790begin to have intercourse with her until she becomes excited, or
6791experiences pleasure. This is one way of exciting a woman.
6792
6793Or, he may make use of certain Apadravyas, or things which are put on or
6794around the lingam to supplement its length or its thickness, so as to
6795fit it to the yoni. In the opinion of Babhravya, these Apadravyas should
6796be made of gold, silver, copper, iron, ivory, buffalo's horn, various
6797kinds of wood, tin or lead, and should be soft, cool, provocative of
6798sexual vigour, and well fitted to serve the intended purpose.
6799Vatsyayana, however, says that they may be made according to the natural
6800liking of each individual.
6801
6802The following are the different kinds of Apadravyas.
6803
6804(1). "The armlet" (Valaya) should be of the same size as the lingam, and
6805should have its outer surface made rough with globules.
6806
6807(2). "The couple" (Sanghati) is formed of two armlets.
6808
6809(3). "The bracelet" (Chudaka) is made by joining three or more armlets,
6810until they come up to the required length of the lingam.
6811
6812(4). "The single bracelet" is formed by wrapping a single wire around
6813the lingam, according to its dimensions.
6814
6815(5). The Kantuka or Jalaka is a tube open at both ends, with a hole
6816through it, outwardly rough and studded with soft globules, and made to
6817fit the side of the yoni, and tied to the waist.
6818
6819When such a thing cannot be obtained, then a tube made of the wood
6820apple, or tubular stalk of the bottle gourd, or a reed made soft with
6821oil and extracts of plants, and tied to the waist with strings, may be
6822made use of, as also a row of soft pieces of wood tied together.
6823
6824The above are the things that can be used in connection with or in the
6825place of the lingam.
6826
6827The people of the southern countries think that true sexual pleasure
6828cannot be obtained without perforating the lingam, and they therefore
6829cause it to be pierced like the lobes of the ears of an infant pierced
6830for earrings.
6831
6832Now, when a young man perforates his lingam he should pierce it with a
6833sharp instrument, and then stand in water so long as the blood continues
6834to flow. At night he should engage in sexual intercourse, even with
6835vigour, so as to clean the hole. After this he should continue to wash
6836the hole with decoctions, and increase the size by putting into it small
6837pieces of cane, and the wrightia antidysenterica, and thus gradually
6838enlarging the orifice. It may also be washed with liquorice mixed with
6839honey, and the size of the hole increased by the fruit stalks of the
6840sima-patra plant. The hole should be annointed with a small quantity of
6841oil.
6842
6843In the hole made in the lingam a man may put Apadravyas of various
6844forms, such as the "round," the "round on one side," the "wooden
6845mortar," the "flower," the "armlet," the "bone of the heron," the "goad
6846of the elephant," the "collection of eight balls," the "lock of hair,"
6847the "place where four roads meet," and other things named according to
6848their forms and means of using them. All these Apadravyas should be
6849rough on the outside according to their requirements.
6850
6851The ways of enlarging the lingam must be now related.
6852
6853When a man wishes to enlarge his lingam, he should rub it with the
6854bristles of certain insects that live in trees, and then, after rubbing
6855it for ten nights with oils, he should again rub it with the bristles as
6856before. By continuing to do this a swelling will be gradually produced
6857in the lingam, and he should then lie on a cot, and cause his lingam to
6858hang down through a hole in the cot. After this he should take away all
6859the pain from the swelling by using cool concoctions. The swelling,
6860which is called "Suka," and is often brought about among the people of
6861the Dravida country, lasts for life.
6862
6863If the lingam is rubbed with the following things, viz., the plant
6864physalis flexuosa, the shavara-kandaka plant, the jalasuka plant, the
6865fruit of the egg plant, the butter of a she buffalo, the hastri-charma
6866plant, and the juice of the vajra-rasa plant, a swelling lasting for one
6867month will be produced.
6868
6869By rubbing it with oil boiled in the concoctions of the above things,
6870the same effect will be produced, but lasting for six months.
6871
6872The enlargement of the lingam is also effected by rubbing it or
6873moistening it with oil boiled on a moderate fire along with the seeds of
6874the pomegranate, and the cucumber, the juices of the valuka plant, the
6875hasti-charma plant, and the egg-plant.
6876
6877In addition to the above, other means may be learnt from experienced and
6878confidential persons.
6879
6880The miscellaneous experiments and recipes are as follows:
6881
6882(a). If a man mixes the powder of the milk hedge plant, and the kantaka
6883plant with the excrement of a monkey, and the powdered root of the
6884lanjalalika plant, and throws this mixture on a woman, she will not love
6885any body else afterwards.
6886
6887(b). If a man thickens the juice of the fruits of the cassia fistula,
6888and the eugenia jambolana by mixing them with the powder of the soma
6889plant, the vernonia anthelmintica, the eclipta prostata, and the
6890lohopa-jihirka, and applies this composition to the yoni of a woman, and
6891then has sexual intercourse with her, his love for her will be
6892destroyed.
6893
6894(c). The same effect is produced if a man has connection with a woman
6895who has bathed in the butter-milk of a she-buffalo mixed with the
6896powders of the gopalika plant, the banu-padika plant, and the yellow
6897amaranth.
6898
6899(d). An ointment made of the flowers of the nauclea cadamba, the hog
6900plum, and the eugenia jambolana, and used by a woman, causes her to be
6901disliked by her husband.
6902
6903(e). Garlands made of the above flowers, when worn by the woman, produce
6904the same effect.
6905
6906(f). An ointment made of the fruit of the asteracantha longifolia
6907(kokilaksha) will contract the yoni of a Hastini or elephant woman, and
6908this contraction lasts for one night.
6909
6910(g). An ointment made by pounding the roots of the nelumbrium speciosum,
6911and of the blue lotus, and the powder of the plant physalis flexuosa
6912mixed with ghee and honey, will enlarge the yoni of the Mrigi or deer
6913woman.
6914
6915(h). An ointment made of the fruit of the emblica myrabolans soaked in
6916the milky juice of the milk hedge plant, of the soma plant, the
6917calotropis gigantea, and the juice of the fruit of the vernonia
6918anthelmintica, will make the hair white.
6919
6920(i). The juice of the roots of the madayantaka plant, the yellow
6921amaranth, the anjanika plant, the clitoria ternateea, and the
6922shlakshnaparni plant, used as a lotion, will make the hair grow.
6923
6924(j). An ointment made by boiling the above roots in oil, and rubbed in,
6925will make the hair black, and will also gradually restore hair that has
6926fallen off.
6927
6928(k) If lac is saturated seven times in the sweat of the testicle of a
6929white horse, and applied to a red lip, the lip will become white.
6930
6931(l). The colour of the lips can be regained by means of the madayantika
6932and other plants mentioned above under (i).
6933
6934(m). A woman who hears a man playing on a reed pipe which has been
6935dressed with the juices of the bahupadika plant, the tabernamontana
6936coronaria, the costus speciosus or arabicus, the pinus deodora, the
6937euphorbia antiquorum, the vajra and the kantaka plant, becomes his
6938slave.
6939
6940(n). If food be mixed with the fruit of the thorn apple (Dathura) it
6941causes intoxication.
6942
6943(o). If water be mixed with oil and the ashes of any kind of grass
6944except the kusha grass, it becomes the colour of milk.
6945
6946(p). If yellow myrabolans, the hog plum, the shrawana plant, and the
6947priyangu plant be all pounded together, and applied to iron pots, these
6948pots become red.
6949
6950(q). If a lamp, trimmed with oil extracted from the shrawana and
6951priyangn plants, its wick being made of cloth and the slough of the
6952skins of snakes, is lighted, and long pieces of wood placed near it,
6953those pieces of wood will resemble so many snakes.
6954
6955(r). Drinking the milk of a white cow who has a white calf at her feet
6956is auspicious, produces fame, and preserves life.
6957
6958(s). The blessings of venerable Brahmans, well propitiated, have the
6959same effect.
6960
6961There are also some verses in conclusion:
6962
6963"Thus have I written in a few words the 'Science of love,' after reading
6964the texts of ancient authors, and following the ways of enjoyment
6965mentioned in them."
6966
6967"He who is acquainted with the true principles of this science pays
6968regard to Dharma, Artha, Kama, and to his own experiences, as well as to
6969the teachings of others, and does not act simply on the dictates of his
6970own desire. As for the errors in the science of love which I have
6971mentioned in this work, on my own authority as an author, I have,
6972immediately after mentioning them, carefully censured and prohibited
6973them."
6974
6975"An act is never looked upon with indulgence for the simple reason that
6976it is authorised by the science, because it ought to be remembered that
6977it is the intention of the science, that the rules which it contains
6978should only be acted upon in particular cases. After reading and
6979considering the works of Babhravya and other ancient authors, and
6980thinking over the meaning of the rules given by them, the Kama Sutra was
6981composed, according to the precepts of Holy Writ, for the benefit of the
6982world, by Vatsyayana, while leading the life of a religious student, and
6983wholly engaged in the contemplation of the Deity."
6984
6985"This work is not intended to be used merely as an instrument for
6986satisfying our desires. A person, acquainted with the true principles of
6987this science, and who preserves his Dharma, Artha, and Kama, and has
6988regard for the practices of the people, is sure to obtain the mastery
6989over his senses."
6990
6991"In short, an intelligent and prudent person, attending to Dharma and
6992Artha, and attending to Kama also, without becoming the slave of his
6993passions, obtains success in everything that he may undertake."
6994
6995=END OF PART VII.=
6996
6997
6998
6999
7000CONCLUDING REMARKS.
7001
7002
7003Thus ends, in seven parts, the Kama Sutra of Vatsyayana, which might
7004otherwise be called a treatise on men and women, their mutual
7005relationship, and connection with each other.
7006
7007It is a work that should be studied by all, both old and young; the
7008former will find in it real truths, gathered by experience, and already
7009tested by themselves, while the latter will derive the great advantage
7010of learning things, which some perhaps may otherwise never learn at all,
7011or which they may only learn when it is too late ("too late" those
7012immortal words of Mirabeau) to profit by the learning.
7013
7014It can also be fairly commended to the student of social science and of
7015humanity, and above all to the student of those early ideas, which have
7016gradually filtered down through the sands of time, and which seem to
7017prove that the human nature of to-day is much the same as the human
7018nature of the long ago.
7019
7020It has been said of Balzac [the great, if not the greatest of French
7021novelists] that he seemed to have inherited a natural and intuitive
7022perception of the feelings of men and women, and has described them with
7023an analysis worthy of a man of science. The author of the present work
7024must also have had a considerable knowledge of the humanities. Many of
7025his remarks are so full of simplicity and truth, that they have stood
7026the test of time, and stand out still as clear and true as when they
7027were first written, some eighteen hundred years ago.
7028
7029As a collection of facts, told in plain and simple language, it must be
7030remembered that in those early days there was apparently no idea of
7031embellishing the work, either with a literary style, a flow of
7032language, or a quantity of superfluous padding. The author tells the
7033world what he knows in very concise language, without any attempt to
7034produce an interesting story. From his facts how many novels could be
7035written! Indeed much of the matter contained in parts III. IV. V. and
7036VI., has formed the basis of many of the stories and the tales of past
7037centuries.
7038
7039There will be found in part VII., some curious recipes. Many of them
7040appear to be as primitive as the book itself, but in later works of the
7041same nature these recipes and prescriptions appear to have increased,
7042both as regards quality and quantity. In the Anunga Runga or "The Stage
7043of Love," mentioned at page 5 of the Preface in Part I., there are found
7044no less than thirty-three different subjects for which one hundred and
7045thirty recipes and prescriptions are given.
7046
7047As the details may be interesting, these subjects are described as
7048follows:
7049
70501. For hastening the paroxysm of the woman.
7051
70522. For delaying the organs of the man.
7053
70543. Aphrodisiacs.
7055
70564. For thickening and enlarging the lingam, rendering it sound and
7057strong, hard and lusty.
7058
70595. For narrowing and contracting the yoni.
7060
70616. For perfuming the yoni.
7062
70637. For removing and destroying the hair of the body.
7064
70658. For removing the sudden stopping of the monthly ailment.
7066
70679. For abating the immoderate appearance of the monthly ailment.
7068
706910. For purifying the womb.
7070
707111. For causing pregnancy.
7072
707312. For preventing miscarriage and other accidents.
7074
707513. For ensuring easy labour and ready deliverance.
7076
707714. For limiting the number of children.
7078
707915. For thickening and beautifying the hair.
7080
708116. For obtaining a good black colour to it.
7082
708317. For whitening and bleaching it.
7084
708518. For renewing it.
7086
708719. For clearing the skin of the face from eruptions that break out and
7088leave black spots upon it.
7089
709020. For removing the black colour of the epidermis.
7091
709221. For enlarging the breasts of women.
7093
709422. For raising and hardening pendulous breasts.
7095
709623. For giving a fragrance to the skin.
7097
709824. For removing the evil savour of perspiration.
7099
710025. For anointing the body after bathing.
7101
710226. For causing a pleasant smell to the breath.
7103
710427. Drugs and charms for the purposes of fascinating, overcoming, and
7105subduing either men or women.
7106
710728. Recipes for enabling a woman to attract and preserve her husband's
7108love.
7109
711029. Magical collyriums for winning love and friendship.
7111
711230. Prescriptions for reducing other persons to submission.
7113
711431. Philter pills, and other charms.
7115
711632. Fascinating incense, or fumigation.
7117
711833. Magical verses which have the power of fascination.
7119
7120Of the one hundred and thirty recipes given, many of them are absurd,
7121but not more perhaps than many of the recipes and prescriptions in use
7122in Europe not so very long ago. Love-philters, charms, and herbal
7123remedies have been, in early days, as freely used in Europe as in Asia,
7124and doubtless some people believe in them still in many places.
7125
7126And now, one word about the author of the work, the good old sage
7127Vatsyayana. It is much to be regretted that nothing can be discovered
7128about his life, his belongings, and his surroundings. At the end of Part
7129VII. he states that he wrote the work while leading the life of a
7130religious student [probably at Benares] and while wholly engaged in the
7131contemplation of the Deity. He must have arrived at a certain age at
7132that time, for throughout he gives us the benefit of his experience, and
7133of his opinions, and these bear the stamp of age rather than of youth;
7134indeed the work could hardly have been written by a young man.
7135
7136In a beautiful verse of the Vedas of the Christians it has been said of
7137the peaceful dead, that they rest from their labours, and that their
7138works do follow them. Yes indeed, the works of men of genius do follow
7139them, and remain as a lasting treasure. And though there may be
7140disputes and discussions about the immortality of the body or the soul,
7141nobody can deny the immortality of genius, which ever remains as a
7142bright and guiding star to the struggling humanities of succeeding ages.
7143This work, then, which has stood the test of centuries, has placed
7144Vatsyayana among the immortals, and on This, and on Him no better elegy
7145or eulogy can be written than the following lines:
7146
7147 "So long as lips shall kiss, and eyes shall see,
7148 So long lives This, and This gives life to Thee."