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The Project Gutenberg eBook of The Kama Sutra of Vatsyayana, by Richard Francis Burton,

Bhagavanlal Indrajit, and Shivaram Parashuram Bhide.

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

Author: Vatsyayana

Translator: Richard Burton
            Bhagavanlal Indrajit
            Shivaram Parashuram Bhide

Release Date: January 18, 2009 [EBook #27827]

Language: English

Character set encoding: ISO-8859-1

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[1]

THE

KAMA SUTRA

OF

VATSYAYANA.

TRANSLATED FROM THE SANSCRIT.

In Seven Parts,

 

WITH

PREFACE, INTRODUCTION,

AND

CONCLUDING REMARKS.

Reprint:

Cosmopoli: MDCCCLXXXIII: for the Kama Shastra Society of

London and Benares, and for private circulation only.


[2]

DEDICATED

TO THAT SMALL PORTION OF THE BRITISH PUBLIC

WHICH TAKES ENLIGHTENED INTEREST IN

STUDYING THE MANNERS AND CUSTOMS

OF THE OLDEN EAST.


[3]

PREFACE.

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

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

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

  1. The Ratirahasya, or secrets of love.
  2. The Panchasakya, or the five arrows.
  3. The Smara Pradipa, or the light of love.
  4. The Ratimanjari, or the garland of love.
  5. The Rasmanjari, or the sprout of love.
  6. The Anunga Runga, or the stage of love; also called
    Kamaledhiplava, or a boat in the ocean of love.

The author of the ‘Secrets of Love’ (No. 1) was a poet named Kukkoka. He
composed his work to please one Venudutta, who was perhaps a king. When
writing his own name at the end of each chapter he calls himself “Siddha
patiya pandita,” i.e., an ingenious man among learned men. The work
was translated into Hindi years ago, and in this the author’s name was
written as Koka. And as the same name crept into all the translations
into other languages in India, the book became generally known, and the

[4]subject was popularly called Koka Shastra, or doctrines of Koka, which
is identical with the Kama Shastra, or doctrines of love, and the words
Koka Shastra and Kama Shastra are used indiscriminately.

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

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

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

[5]‘The Garland of Love’ (No. 4) is the work of the famous poet Jayadeva,
who said about himself that he is a writer on all subjects. This
treatise is, however, very short, containing only one hundred and
twenty-five verses.

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

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

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

She in whom the following signs and symptoms appear is called a Padmini.
Her face is pleasing as the full moon; her body, well clothed with
flesh, is soft as the Shiras or mustard[6] flower, her skin is fine,
tender and fair as the yellow lotus, never dark coloured. Her eyes are
bright and beautiful as the orbs of the fawn, well cut, and with reddish
corners. Her bosom is hard, full and high; she has a good neck; her nose
is straight and lovely, and three folds or wrinkles cross her
middle—about the umbilical region. Her yoni resembles the opening lotus
bud, and her love seed (Kama salila) is perfumed like the lily that has
newly burst. She walks with swan-like gait, and her voice is low and
musical as the note of the Kokila bird, she delights in white raiments,
in fine jewels, and in rich dresses. She eats little, sleeps lightly,
and being as respectful and religious as she is clever and courteous,
she is ever anxious to worship the gods, and to enjoy the conversation
of Brahmans. Such, then, is the Padmini or Lotus woman.

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

One work in the English language is somewhat similar to these works of
the Hindoos. It is called ‘Kalogynomia: or the Laws of Female Beauty,’
being the elementary principles of that science, by T. Bell, M.D., with
twenty-four plates, and printed in London in 1821. It treats of Beauty,
of Love, of Sexual Intercourse, of the Laws regulating that Intercourse,
of Monogamy and Polygamy, of Prostitution, of Infidelity, ending with a
catalogue raisonnée of the defects of female beauty.

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

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

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


[8]

INTRODUCTION.

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

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

The ‘Aphorisms on Love,’ by Vatsyayana, contains about one thousand two
hundred and fifty slokas or verses, and are divided into parts, parts
into chapters, and chapters into[9] paragraphs. The whole consists of
seven parts, thirty-six chapters, and sixty-four paragraphs. Hardly
anything is known about the author. His real name is supposed to be
Mallinaga or Mrillana, Vatsyayana being his family name. At the close of
the work this is what he writes about himself:

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

It is impossible to fix the exact date either of the life of Vatsyayana
or of his work. It is supposed that he must have lived between the first
and the sixth centuries of the Christian era, on the following
grounds:—He mentions that Satkarni Srtvahan, a king of Kuntal, killed
Malayevati his wife with an instrument called kartari by striking her in
the passion of love, and Vatsya quotes this case to warn people of the
danger arising from some old customs of striking women when under the
influence of this passion. Now this king of Kuntal is believed to have
lived and reigned during the first century A.C., and consequently Vatsya
must have lived after him. On the other hand, Virahamihira, in the
eighteenth chapter of his ‘Brihatsanhita,’ treats of the science of
love, and appears to have borrowed largely from Vatsyayana on the
subject. Now Virahamihira is said to have lived during the sixth century

A.D., and as Vatsya must have written his works previously, therefore
not earlier than the first century, A.C., and not later than the sixth
century A.D., must be considered as the approximate date of his
existence.

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

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

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

This commentary was most useful in explaining the true meaning of
Vatsyayana, for the commentator appears to have had a considerable
knowledge of the times of the older author, and gives in some places
very minute information. This cannot be said of the other commentary,
called “Sutra vritti,” which was written about A.D., by Narsing Shastri,
a pupil of a Sarveshwar Shastri; the latter was a descendant of Bhaskur,
and so also was our author, for at the conclusion of every part he calls
himself Bhaskur Narsing Shastra. He was induced to write the work by
order of the learned Raja Vrijalala, while he was residing in Benares,
but as to the merits of this commentary it does not deserve much[11]
commendation. In many cases the writer does not appear to have
understood the meaning of the original author, and has changed the text
in many places to fit in with his own explanations.

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


[12]

PART I.

THE VATSYAYANA SUTRA.

INTRODUCTORY PREFACE.

SALUTATION TO DHARMA, ARTHA AND KAMA.

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

Now these ‘Kama Sutra’ (Aphorisms on Love), written by
Nandi

in one
thousand chapters, were reproduced by Shvetaketu, the son of Uddvalaka,
in an abbreviated form in five hundred chapters, and this work was again
similarly reproduced in an abridged form, in one hundred and fifty
chapters, by Babhravya, an
inhabitant
of the Punchala (South of Delhi)
country. These one hundred and fifty chapters were then put together
under seven heads or parts named severally—

1st. Sadharana (general topics).

2nd. Samprayogika (embraces, etc.).

[13]

3rd. Kanya Samprayuktaka (union of males and females).

4th. Bharyadhikarika (on one’s own wife).

5th. Paradika (on the wives of other people).

6th. Vaisika (on courtesans).

7th. Aupamishadika (on the arts of seduction, tonic medicines, etc.).

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

  • Suvarnanabha (second part).
  • Ghotakamukha (third part).
  • Gonardiya (fourth part).
  • Gonikaputra (fifth part).
  • Kuchumara (seventh part), respectively.

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


[14]

PART I.

CHAPTER I.

BEING THE INDEX TO OR CONTENTS OF THE WORK.

Chapter II. Observations on the three worldly attainments of
Virtue, Wealth and Love.
III. On the study of the Sixty-four Arts.
IV. On the Arrangements of a House, and Household Furniture;
and about the Daily Life of a Citizen, his
Companions, Amusements, &c.
V. About classes of Women fit and unfit for Congress with
the Citizen, and of Friends, and Messengers.

PART II.

ON SEXUAL UNION.

Chapter I. Kinds of Union according to Dimensions, Force of Desire,
and Time; and on the different kinds of Love.
II. Of the Embrace.
III. On Kissing.
IV. On Pressing or Marking with the Nails.
V. On Biting, and the ways of Love to be employed with regard to
Women of different countries.
VI. On the various ways of Lying Down, and the different kinds of
Congress.
VII. On the various ways of Striking, and of the Sounds
appropriate to them.
VIII. About females acting the part of Males.
IX. On holding the Lingam in the Mouth.
X. How to begin and how to end the Congress. Different kinds of
Congress, and Love Quarrels.

[15]

PART III.

ABOUT THE ACQUISITION OF A WIFE.

Chapter I. Observations on Betrothal and Marriage.
II. About creating Confidence in the Girl.
III. Courtship, and the manifestations of the feelings by outward
signs and deeds.
IV. On things to be done only by the Man, and the acquisition of
the Girl thereby. Also what to be done by a Girl to gain over a Man
and subject him to her.
V. On the different Forms of Marriage.

PART IV.

ABOUT A WIFE.

Chapter I. On the manner of living of a virtuous Woman, and of her
behaviour during the absence of her Husband.
II. On the conduct of the eldest Wife towards the other Wives of
her husband, and of the younger Wife towards the elder ones. Also
on the conduct of a Virgin Widow re-married; of a Wife disliked by
her Husband; of the Women in the King’s Harem; and of a Husband who
has more than one Wife.

PART V.

ABOUT THE WIVES OF OTHER PEOPLE.

Chapter I. On the Characteristics of Men and Women, and the reason
why Women reject the Addresses of Men. About Men who have Success
with Women, and about Women who are easily gained over.
II. About making Acquaintance with the Woman, and of the efforts
to gain her over.
III. Examination of the State of a Woman’s mind.
IV. The business of a Go-between.
V. On the Love of Persons in authority with the Wives of other
People.
VI. About the Women of the Royal Harem, and of the keeping of
one’s own Wife.

[16]

PART VI.

ABOUT COURTESANS.

Chapter I. On the Characteristics of Men and Women, and the reason
why Women reject the Addresses of Men. About Men who have Success
with Women, and about Women who are easily gained over.
II. Of a Courtesan living with a Man as his Wife.
III. Of the means of getting Money; of the Signs of a Lover who is
beginning to be weary, and of the way to get rid of him.
IV. About a Re-union with a former Lover.
V. Of different kinds of Gain.
VI. Of Gains and Losses, attendant Gains and Losses, and Doubts;
and lastly, the different kinds of Courtesans.

PART VII.

ON THE MEANS OF ATTRACTING OTHERS TO ONE’S SELF.

Chapter I. On Personal Adornment, subjugating the hearts of others,
and of tonic medicines.
II. Of the Means of exciting Desire, and of the ways of enlarging
the Lingam. Miscellaneous Experiments and Receipts.

[17]

PART I.


CHAPTER II.

ON THE ACQUISITION OF DHARMA, ARTHA AND KAMA.

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

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

Dharma should be learnt from the Shruti (Holy Writ), and from those
conversant with it.

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

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

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

[18]Kama is to be learnt from the Kama Sutra (aphorisms on love) and from
the practice of citizens.

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

Objection 1.

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

Answer.

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

Objection 2.

The Lokayatikas[4] say:—Religious ordinances should not be observed,
for they bear a future fruit, and at the same time it is also doubtful
whether they will bear any fruit at all. What foolish person will give
away that which is in his own hands[19] into the hands of another?
Moreover, it is better to have a pigeon to-day than a peacock to-morrow;
and a copper coin which we have the certainty of obtaining, is better
than a gold coin, the possession of which is doubtful.

Answer.

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

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

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

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

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

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

Objection 3.

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

Answer.

It is not right to say so. As the acquisition of every object

[20]pre-supposes at all events some exertion on the part of man, the
application of proper means may be said to be the cause of gaining all
our ends, and this application of proper means being thus necessary
(even where a thing is destined to happen), it follows that a person who
does nothing will enjoy no happiness.

Objection 4.

Those who are inclined to think that Artha is the chief object to be
obtained argue thus. Pleasures should not be sought for, because they
are obstacles to the practice of Dharma and Artha, which are both
superior to them, and are also disliked by meritorious persons.
Pleasures also bring a man into distress, and into contact with low
persons; they cause him to commit unrighteous deeds, and produce
impurity in him; they make him regardless of the future, and encourage
carelessness and levity. And lastly, they cause him to be disbelieved by
all, received by none, and despised by everybody, including himself. It
is notorious, moreover, that many men who have given themselves up to
pleasure alone, have been ruined along with their families and
relations. Thus, King Dandakya,[7] of the Bhoja dynasty, carried off a
Brahman’s daughter with evil intent, and was eventually ruined and lost
his kingdom. Indra, too, having violated the chastity of Ahalya,[8] was
made to suffer for it. In a like manner the mighty Kichaka,[9] who tried
to seduce Draupadi, and Ravana,[10] who attempted to gain over Sita, were
punished for their [21]crimes. These and many others fell by reason of
their pleasures.

Answer.

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

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


[22]

CHAPTER III.

ON THE ARTS AND SCIENCES TO BE STUDIED.

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

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

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

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

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

  1. Singing.
  2. Playing on musical instruments.
  3. Dancing.
  4. Union of dancing, singing, and playing instrumental music.
  5. Writing and drawing.
  6. Tattooing.
  7. Arraying and adorning an idol with rice and flowers.
  8. Spreading and arraying beds or couches of flowers, or flowers upon
    the ground.
  9. Colouring the teeth, garments, hair, nails, and bodies, i.e.,
    staining, dyeing, colouring and painting the same.
  10. Fixing stained glass into a floor.
  11. The art of making beds, and spreading out carpets and cushions for
    reclining.
  12. Playing on musical glasses filled with water.
  13. Storing and accumulating water in aqueducts, cisterns and
    reservoirs.
  14. Picture making, trimming and decorating.
  15. Stringing of rosaries, necklaces, garlands and wreaths.
  16. Binding of turbans and chaplets, and making crests and top-knots of
    flowers.
  17. Scenic representations. Stage playing.
  18. Art of making ear ornaments.
  19. Art of preparing perfumes and odours.
  20. Proper disposition of jewels and decorations, and adornment in
    dress.
  21. [24]Magic or sorcery.
  22. Quickness of hand or manual skill.
  23. Culinary art, i.e., cooking and cookery.
  24. Making lemonades, sherbets, acidulated drinks, and spirituous
    extracts with proper flavour and colour.
  25. Tailor’s work and sewing.
  26. Making parrots, flowers, tufts, tassels, bunches, bosses, knobs,
    &c., out of yarn or thread.
  27. Solution of riddles, enigmas, covert speeches, verbal puzzles and
    enigmatical questions.
  28. A game, which consisted in repeating verses, and as one person
    finished, another person had to commence at once, repeating another
    verse, beginning with the same letter with which the last speaker’s
    verse ended, whoever failed to repeat was considered to have lost, and
    to be subject to pay a forfeit or stake of some kind.
  29. The art of mimicry or imitation.
  30. Reading, including chanting and intoning.
  31. Study of sentences difficult to pronounce. It is played as a game
    chiefly by women and children, and consists of a difficult sentence
    being given, and when repeated quickly, the words are often transposed
    or badly pronounced.
  32. Practice with sword, single stick, quarter staff, and bow and arrow.
  33. Drawing inferences, reasoning or inferring.
  34. Carpentry, or the work of a carpenter.
  35. Architecture, or the art of building.
  36. Knowledge about gold and silver coins, and jewels and gems.
  37. Chemistry and mineralogy.
  38. Colouring jewels, gems and beads.
  39. Knowledge of mines and quarries.
  40. Gardening; knowledge of treating the diseases of trees and plants,
    of nourishing them, and determining their ages.
  41. Art of cock fighting, quail fighting and ram fighting.
  42. Art of teaching parrots and starlings to speak.
  43. Art of applying perfumed ointments to the body, and of dressing the
    hair with unguents and perfumes and braiding it.
  44. The art of understanding writing in cypher, and the writing of words
    in a peculiar way.
  45. [25]The art of speaking by changing the forms of words. It is of various
    kinds. Some speak by changing the beginning and end of words, others by
    adding unnecessary letters between every syllable of a word, and so on.
  46. Knowledge of language and of the vernacular dialects.
  47. Art of making flower carriages.
  48. Art of framing mystical diagrams, of addressing spells and charms,
    and binding armlets.
  49. Mental exercises, such as completing stanzas or verses on receiving
    a part of them; or supplying one, two or three lines when the remaining
    lines are given indiscriminately from different verses, so as to make
    the whole an entire verse with regard to its meaning; or arranging the
    words of a verse written irregularly by separating the vowels from the
    consonants, or leaving them out altogether; or putting into verse or
    prose sentences represented by signs or symbols. There are many other
    such exercises.
  50. Composing poems.
  51. Knowledge of dictionaries and vocabularies.
  52. Knowledge of ways of changing and disguising the appearance of
    persons.
  53. Knowledge of the art of changing the appearance of things, such as
    making cotton to appear as silk, coarse and common things to appear as
    fine and good.
  54. Various ways of gambling.
  55. Art of obtaining possession of the property of others by means of
    muntras or incantations.
  56. Skill in youthful sports.
  57. Knowledge of the rules of society, and of how to pay respects and
    compliments to others.
  58. Knowledge of the art of war, of arms, of armies, &c.
  59. Knowledge of gymnastics.
  60. Art of knowing the character of a man from his features.
  61. Knowledge of scanning or constructing verses.
  62. Arithmetical recreations.
  63. Making artificial flowers.
  64. Making figures and images in clay.

A public woman, endowed with a good disposition, beauty and other
winning qualities, and also versed in the above arts, obtains the name
of a Ganika, or public woman of high quality,[26] and receives a seat of
honour in an assemblage of men. She is, moreover, always respected by
the king, and praised by learned men, and her favour being sought for by
all, she becomes an object of universal regard. The daughter of a king
too, as well as the daughter of a minister, being learned in the above
arts, can make their husbands favourable to them, even though these may
have thousands of other wives besides themselves. And in the same
manner, if a wife becomes separated from her husband, and falls into
distress, she can support herself easily, even in a foreign country, by
means of her knowledge of these arts. Even the bare knowledge of them
gives attractiveness to a woman, though the practice of them may be only
possible or otherwise according to the circumstances of each case. A man
who is versed in these arts, who is loquacious and acquainted with the
arts of gallantry, gains very soon the hearts of women, even though he
is only acquainted with them for a short time.


[27]

CHAPTER IV.

THE LIFE OF A CITIZEN.[13]

Having thus acquired learning, a man, with the wealth that he may have
gained by gift, conquest, purchase, deposit,[14] or inheritance from his
ancestors, should become a householder, and pass the life of a citizen.
He should take a house in a city, or large village, or in the vicinity
of good men, or in a place which is the resort of many persons. This
abode should be situated near some water, and divided into different
compartments for different purposes. It should be surrounded by a
garden, and also contain two rooms, an outer and an inner one. The inner
room should be occupied by the females, while the outer room, balmy with
rich perfumes, should contain a bed, soft, agreeable to the sight
covered with a clean white cloth, low in the middle part, having
garlands and bunches of flowers[15] upon it, and a canopy above it, and
two pillows, one at the top, another at the

bottom.
There should be also
a sort of couch besides, and at the head of this a sort of stool, on
which should be placed the fragrant ointments for the night, as well as
flowers, pots containing collyrium and other fragrant substances, things
used for perfuming the mouth, and the bark of the common citron tree.
Near the couch, on the ground, there should be a pot for spitting, a box
containing ornaments, and also a lute hanging from a peg made of the
tooth of an elephant, a board for drawing, a pot containing perfume,
some books, and some garlands of the yellow amaranth flowers. Not far
from the couch, and on the ground, there should be a round seat, a toy
cart, and a board for playing with dice; outside the outer room [28]there
should be cages of birds,[16] and a separate place for spinning, carving,
and such like diversions. In the garden there should be a whirling swing
and a common swing, as also a bower of creepers covered with flowers, in
which a raised parterre should be made for sitting.

Now the householder having got up in the morning and performed his
necessary duties,[17] should wash his teeth, apply a limited quantity of
ointments and perfumes to his body, put some ornaments on his person and
collyrium on his eyelids and below his eyes, colour his lips with
alacktaka,[18] and look at himself in the glass. Having then eaten betel
leaves, with other things that give fragrance to the mouth, he should
perform his usual business. He should bathe daily, anoint his body with
oil every other day, apply a lathering[19] substance to his body every
three days, get his head (including face) shaved every four days, and
the other parts of his body every five or ten days.[20] All these things
should be done without fail, and the sweat of the armpits should also be
removed. Meals should be taken in the forenoon, in the afternoon, and
again at night, according to Charayana. After breakfast, parrots and
other birds should be taught to speak, and the fighting of cocks,
quails, and rams should follow. A limited time should be devoted to
diversions with Pithamardas, Vitas, and Vidushakas,[21] and then should
be taken the midday sleep.[22] After this the householder, having put on
his clothes and ornaments, should, during the afternoon, converse with
his friends. In the evening there should be singing, and after that the
householder, along with his friend, should await in his room, previously
decorated and perfumed, the arrival of the woman that may be attached to
him, or he may send a female messenger for her, [29]or go for her himself.
After her arrival at his house, he and his friend should welcome her,
and entertain her with a loving and agreeable conversation. Thus end the
duties of the day.

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

  1. Holding festivals[23] in honour of different Deities.
  2. Social gatherings of both sexes.
  3. Drinking parties.
  4. Picnics.
  5. Other social diversions.

Festivals.

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

to apply to all the other festivals which may
be held in honour of the different Deities, according to the present
rules.

Social Gatherings.

When men of the same age, disposition and talents, fond of the same
diversions and with the same degree of education, sit together in
company with public women,[25] or in an assembly of [30]citizens, or at the
abode of one among themselves, and engage in agreeable discourse with
each other, such is called a sitting in company or a social gathering.
The subjects of discourse are to be the completion of verses half
composed by others, and the testing the knowledge of one another in the
various arts. The women who may be the most beautiful, who may like the
same things that the men like, and who may have power to attract the
minds of others, are here done homage to.

Drinking Parties.

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

Going to Gardens or Picnics.

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

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

Other Social Diversions.

Spending nights playing with dice. Going out on moonlight nights.
Keeping the festive day in honour of spring. Plucking the sprouts and
fruits of the mangoe trees. Eating[31] the fibres of lotuses. Eating the
tender ears of corn. Picnicing in the forests when the trees get their
new foliage. The Udakakashvedika or sporting in the water. Decorating
each other with the flowers of some trees. Pelting each other with the
flowers of the Kadamba tree, and many other sports which may either be
known to the whole country, or may be peculiar to particular parts of
it. These and similar other amusements should always be carried on by
citizens.

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

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

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

A Vidushaka[29] (also called a Vaihasaka, i.e., one who provokes
[32]laughter) is a person only acquainted with some of the arts who is a
jester, and who is trusted by all.

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

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

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

There are some verses on this subject as follows:—

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


[33]

CHAPTER V.

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

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

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

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

[34]

Or thus:—

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

Or thus:—

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

Or thus:—

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

Or thus:—

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

Or thus:—

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

Or thus:—

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

Or thus:—

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

[35]Or thus:—

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

Or thus:—

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

Or thus:

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

Or thus:—

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

Or, lastly, thus:—

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

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

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

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

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

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

But these four latter kinds of Nayikas do not differ much from the first
four kinds of them, as there is no separate[36] object in resorting to
them. Therefore Vatsyayana is of opinion that there are only four kinds
of Nayikas, i.e., the maid, the twice married woman, the public woman,
and the woman resorted to for a special purpose.

The following women are not to be enjoyed:—

  • A leper.
  • A lunatic.
  • A woman turned out of caste.
  • A woman who reveals secrets.
  • A woman who publicly expresses desire for sexual intercourse.
  • A woman who is extremely white.
  • A woman who is extremely black.
  • A bad-smelling woman.
  • A woman who is a near relation.
  • A woman who is a female friend.
  • A woman who leads the life of an ascetic.
  • And, lastly, the wife of a relation, of a friend, of a learned Brahman,
    and of the king.

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

The following are the kind of friends:—

  • One who has played with you in the dust, i.e., in childhood.
  • One who is bound by an obligation.
  • One who is of the same disposition and fond of the same things.
  • One who is a fellow student.
  • One who is acquainted with your secrets and faults, and whose faults and
    secrets are also known to you.
  • One who is a child of your nurse.
  • One who is brought up with you.
  • One who is an hereditary friend.

These friends should possess the following qualities:—

  • They should tell the truth.
  • They should not be changed by time.
  • They should be favourable to your designs.
  • They should be firm.
  • [37]They should be free from covetousness.
  • They should not be capable of being gained over by others.
  • They should not reveal your secrets.

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

  • A messenger should possess the following qualities:—
  • Skilfulness.
  • Boldness.
  • Knowledge of the intention of men by their outward signs.
  • Absence of confusion, i.e., no shyness.
  • Knowledge of the exact meaning of what others do or say.
  • Good manners.
  • Knowledge of appropriate times and places for doing different things.
  • Ingenuity in business.
  • Quick comprehension.
  • Quick application of remedies, i.e., quick and ready resources.
  • And this part ends with a verse:—

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

End of Part I.


[38]

PART II.

OF SEXUAL UNION.


CHAPTER I.

KINDS OF SEXUAL UNION ACCORDING TO

(a) DIMENSIONS.

(b) FORCE OF DESIRE OR PASSION.

(c) TIME.

Kinds of Union.

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

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

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

EQUAL. UNEQUAL.
Men. Women. Men. Women
Hare. Deer. Hare. Mare.
Bull. Mare. Hare. Elephant.
Horse. Elephant. Bull. Deer.
Bull. Elephant.
Horse. Deer.
Horse. Mare.

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

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

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

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

Men. Women. Men. Women
Small. Small. Small. Middling.
Middling. Middling. Small. Intense.
Intense. Intense. Middling. Small.
Middling. Intense.
Intense. Small.
Intense. Middling.

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

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

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

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

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

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

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

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

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

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

To this there is an objection. In the beginning of coition the passion
of the woman is middling, and she cannot bear[41] the vigorous thrusts of
her lover, but by degrees her passion increases until she ceases to
think about her body, and then finally she wishes to stop from further
coition.

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

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

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

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

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

It may be said that if
the

ways of working in men and women are
different, why should not there be a difference, even in the pleasure
they feel, and which is the result of those ways.

But this objection is groundless, for the person acting and[42] the person
acted upon being of different kinds, there is a reason for the
difference in their ways of working; but there is no reason for any
difference in the pleasure they feel, because they both naturally derive
pleasure from the act they perform.[35]

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

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

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

There being thus nine kinds of union with regard to dimensions, force of
passion, and time, respectively, by making[43] combinations of them,
innumerable kinds of union would be produced. Therefore in each
particular kind of sexual union, men should use such means as they may
think suitable for the occasion.[36]

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

On the different kinds of Love.

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

  1. Love acquired by continual habit.
  2. Love resulting from the imagination.
  3. Love resulting from belief.
  4. Love resulting from the perception of external objects.

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

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

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

(4). The love resulting from the perception of eternal[44] objects is quite
evident and well-known to the world, because the pleasure which it
affords is superior to the pleasure of the other kinds of love, which
exists only for its sake.

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


[45]

CHAPTER II.

OF THE EMBRACE.

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

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

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

  • Touching.
  • Piercing.
  • Rubbing.
  • Pressing.

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

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

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

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

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

(4). When on the above occasion one of them presses the other’s body
forcibly against a wall or pillar, it is called a “pressing embrace.”

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

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

  • Jataveshtitaka, or the twining of a creeper.
  • Vrikshadhirudhaka, or climbing a tree.
  • Tila-Tandulaka, or the mixture of sesamum seed with rice.
  • Kshiraniraka, or milk and water embrace.

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

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

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

(3). When lovers lie on a bed, and embrace each other so[47] closely that
the arms and thighs of the one are encircled by the arms and thighs of
the other, and are, as it were, rubbing up against them, this is called
an embrace like “the mixture of sesamum seed with rice.”

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

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

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

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

  • The embrace of the thighs.
  • The embrace of the jaghana, i.e., the part of the body from the navel
    downwards to the thighs.
  • The embrace of the breasts.
  • The embrace of the forehead.

(1). When one of two lovers presses forcibly one or both of the thighs
of the other between his or her own, it is called the “embrace of
thighs.”

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

(3). When a man places his breast between the breasts of a woman, and
presses her with it, it is called the “embrace of the breasts.”

(4). When either of the lovers touches the mouth, the eyes and the
forehead of the other with his or her own, it is called the “embrace of
the forehead.”

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

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


[49]

CHAPTER III.

ON KISSING.

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

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

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

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

  • The nominal kiss.
  • The throbbing kiss.
  • The touching kiss.

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

(2). When a girl, setting aside her bashfulness a little, wishes to
touch the lip that is pressed into her mouth, and[50] with that object
moves her lower lip, but not the upper one, it is called the “throbbing
kiss.”

(3). When a girl touches her lover’s lip with her tongue, and having
shut her eyes, places her hands on those of her lover, it is called the
“touching kiss.”

Other authors describe four other kinds of kisses, viz.:

  • The straight kiss.
  • The bent kiss.
  • The turned kiss.
  • The pressed kiss.

(1). When the lips of two lovers are brought into direct contact with
each other, it is called a “straight kiss.”

(2). When the heads of two lovers are bent towards each other, and when
so bent kissing takes place, it is called a “bent kiss.”

(3). When one of them turns up the face of the other by holding the head
and chin, and then kissing, it is called a “turned kiss.”

(4). Lastly, when the lower lip is pressed with much force, it is called
a “pressed kiss.”

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

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

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

When one of them takes both the lips of the other between[51] his or her
own, it is called “a clasping kiss.” A woman, however, only takes this
kind of kiss from a man who has no moustache. And on the occasion of
this kiss, if one of them touches the teeth, the tongue, and the palate
of the other, with his or her tongue, it is called the “fighting of the
tongue.” In the same way, the pressing of the teeth of the one against
the mouth of the other is to be practised.

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

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

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

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

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

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

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

There is also a verse on the subject as follows:—

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


[52]

CHAPTER IV.

ON PRESSING, OR MARKING, OR SCRATCHING WITH THE NAILS.

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

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

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

  1. Sounding.
  2. Half moon.
  3. A circle.
  4. A line.
  5. A tiger’s nail or claw.
  6. A peacock’s foot.
  7. The jump of a hare.
  8. The leaf of a blue lotus.

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

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

Large nails, which give grace to the hands, and attract the[53] hearts of
women from their appearance, are possessed by the Bengalees.

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

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

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

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

(2). The curved mark with the nails, which is impressed on the neck and
the breasts,
is
called the “half moon.”

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

(4). A mark in the form of a small line, and which can be made on any
part of the body, is called a “line.”

(5). This same line, when it is curved, and made on the breast, is
called a “tiger’s nail.”

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

(7). When five marks with the nails are made close to one another near
the nipple of the breast, it is called “the jump of a hare.”

(8). A mark made on the breast or on the hips in the form of a leaf of
the blue lotus, is called the “leaf of a blue lotus.”

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

Here ends the marking with the nails. Marks of other kinds than the
above may also be made with the nails, for the[54] ancient authors say,
that as there are innumerable degrees of skill among men (the practice
of this art being known to all), so there are innumerable ways of making
these marks. And as pressing or marking with the nails is independent of
love, no one can say with certainty how many different kinds of marks
with the nails do actually exist. The reason of this is, Vatsyayana
says, that as variety is necessary in love, so love is to be produced by
means of variety. It is on this account that courtezans, who are well
acquainted with various ways and means, become so desirable, for if
variety is sought in all the arts and amusements, such as archery and
others, how much more should it be sought after in the present case.

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

There are also some verses on the subject, as follows:

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

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

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


[55]

CHAPTER V.

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

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

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

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

The following are the different kinds of biting, viz.:

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

(1). The biting which is shown only by the excessive redness of the skin
that is bitten, is called the “hidden bite.”

(2). When the skin is pressed down on both sides, it is called the
“swollen bite.”

(3). When a small portion of the skin is bitten with two teeth only, it
is called the “point.”

(4). When such small portions of the skin are bitten with all the teeth,
it is called the “line of points.”

(5). The biting which is done by bringing together the[56] teeth and the
lips, is called the “coral and the jewel.” The lip is the coral, and the
teeth the jewel.

(6). When biting is done with all the teeth, it is called the “line of
jewels.”

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

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

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

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

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

Here end the different kinds of biting.


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

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

The women of the Balhika country are gained over by striking.

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

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

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

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

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

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

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

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

The women of Aparatika are full of passion, and make slowly the sound
“Sit.”

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

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

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

The women of Ganda have tender bodies, and speak sweetly.

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

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

There are also some verses on this subject as follows:

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


[59]

CHAPTER VI.

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

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

The Deer-woman has the following three ways of lying down.

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

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

(2). When she raises her thighs and keeps them wide apart and engages in
congress, it is called the “yawning position.”

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

The “clasping position” is used in “low congress,” and in the “lowest
congress,” together with the “pressing position,” the “twining
position”, and the “mare’s position.”

When the legs of both the male and the female are[60] stretched straight
out over each other, it is called the “clasping position.” It is of two
kinds, the side position and the supine position, according to the way
in which they lie down. In the side position the male should invariably
lie on his left side, and cause the woman to lie on her right side, and
this rule is to be observed in lying down with all kinds of women.

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

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

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

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

When the female raises both of her thighs straight up, it is called the
“rising position.”

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

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

When only one of her legs is stretched out, it is called the “half
pressed position.”

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

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

When both the legs of the woman are contracted, and placed on her
stomach, it is called the “crab’s position.”

When the thighs are raised and placed one upon the other, it is called
the “packed position.”

When the shanks are placed one upon the other, it is called the
“lotus-like position.”

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

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

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

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

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

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

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

When a man enjoys many women altogether, it is called the “congress of a
herd of cows.”

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

In Gramaneri many young men enjoy a woman that may be married to one of
them, either one after the other, or at[62] the same time. Thus one of them
holds her, another enjoys her, a third uses her mouth, a fourth holds
her middle part, and in this way they go on enjoying her several parts
alternately.

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

The people in the Southern countries have also a congress in the anus,
that is called the “lower congress.”

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

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


[63]

CHAPTER VII.

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

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

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

Striking is of four kinds, viz.:

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

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

  • The sound Hin.
  • The thundering sound.
  • The cooing sound..
  • The weeping sound.
  • The sound Phut.
  • The sound Phât.
  • The sound Sût.
  • The sound Plât.

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

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

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

There are also two verses on the subject as follows:

“The characteristics of manhood are said to consist of roughness and
impetuosity, while weakness, tenderness, sensibility, and an inclination
to turn away from unpleasant things are the distinguishing marks of
womanhood. The excitement of passion, and peculiarities of habit may
sometimes cause contrary[65] results to appear, but these do not last long,
and in the end the natural state is resumed.”

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

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

There are also two verses on the subject as follows:

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

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


[66]

CHAPTER VIII.

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

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

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

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

While the woman is lying on his bed, and is as it were abstracted by his
conversation, he should loosen the knot of her under garments, and when
she begins to dispute with him, he should overwhelm her with kisses.
Then when his lingam is erect he should touch her with his hands in
various places, and gently manipulate various parts of the body. If the
woman is bashful, and if it is the first time that they have come
together, the man should place his hands between her thighs, which she[67]
would probably keep close together, and if she is a very young girl, he
should first get his hands upon her breasts, which she would probably
cover with her own hands, and under her armpits and on her neck. If
however she is a seasoned woman, he should do whatever is agreeable
either to him or to her, and whatever is fitting for the occasion. After
this he should take hold of her hair, and hold her chin in his fingers
for the purpose of kissing her. On this, if she is a young girl, she
will become bashful and close her eyes. Any how he should gather from
the action of the woman what things would be pleasing to her during
congress.

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

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

The acts to be done by the man are:

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

(1). When the organs are brought together properly and directly it is
called “moving the organ forward.”

(2). When the lingam is held with the hand, and turned all round in the
yoni, it is called “churning.”

[68](3). When the yoni is lowered, and the upper part of it is struck with
the lingam, it is called “piercing.”

(4). When the same thing is done on the lower part of the yoni, it is
called “rubbing.”

(5). When the yoni is pressed by the lingam for a long time, it is
called “pressing.”

(6). When the lingam is removed to some distance from the yoni, and then
forcibly strikes it, it is called “giving a blow.”

(7). When only one part of the yoni is rubbed with the lingam, it is
called the “blow of a boar.”

(8). When both sides of the yoni are rubbed in this way, it is called
the “blow of a bull.”

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

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

  • The pair of tongs.
  • The top.
  • The swing.

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

(2). When, while engaged in congress, she turns round like a wheel, it
is called the “top.” This is learnt by practice only.

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

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

There are also some verses on the subject as follows:

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


[69]

CHAPTER IX.

OF THE AUPARISHTAKA[39] OR MOUTH CONGRESS.

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

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

[70]The following eight things are then done by the eunuch one after the
other, viz.

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

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

(1). When, holding the man’s lingam with his hand, and placing it
between his lips, the
eunuch
moves about his mouth, it is called the
“nominal congress.”

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

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

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

(5). When, holding the lingam in his hand, the eunuch kisses it as if he
were kissing the lower lip, it is called “kissing.”

(6). When, after kissing it, he touches it with his tongue everywhere,
and passes the tongue
over
the end of it, it is called “rubbing.”

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

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

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

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

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

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

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

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

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

There are also the following verses on the subject.

“The male servants of some men carry on the mouth congress with their
masters. It is also practised by some citizens,[72] who know each other
well, among themselves. Some women of the harem, when they are amorous,
do the acts of the mouth on the yonis of one another, and some men do
the same thing with women. The way of doing this (i.e., of kissing the
yoni) should be known from kissing the mouth. When a man and woman lie
down in an inverted order, i.e., with the head of the one towards the
feet of the other and carry on this congress, it is called the “congress
of a crow.”

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


[73]

CHAPTER X.

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

DIFFERENT KINDS OF CONGRESS AND LOVE QUARRELS.

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

Such is the beginning of sexual union. At the end of the congress, the
lovers with modesty, and not looking at each other, should go separately
to the washing-room. After this, sitting in their own places, they
should eat some betel leaves, and the citizen should apply with his own
hand to the body of the woman some pure sandal wood ointment, or
ointment of some other kind. He should then embrace her with his left
arm, and with agreeable words should cause her to drink from a cup held
in his own hand, or he may give her water to drink. They can then eat
sweetmeats,
or anything else, according to their likings, and may drink
fresh juice,[40] soup, gruel,
extracts of meat, sherbet, the juice of[74]
mangoe fruits, the extract of the juice of the citron tree mixed with
sugar, or anything that may be liked in different countries, and known
to be sweet, soft, and pure. The lovers may also sit on the terrace of
the palace or house, and enjoy the moonlight, and carry on an agreeable
conversation. At this time, too, while the woman lies in his lap, with
her face towards the moon, the citizen should show her the different
planets, the morning star, the polar star, and the seven Rishis, or
Great Bear.

This is the end of sexual union.

Congress is of the following kinds, viz.:

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

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

(2). When two persons come together, while their love for each other is
still in its infancy, their congress is called the “congress of
subsequent love.”

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

(4). When a man, from the beginning to the end of the congress,[75] though
having connection with the women, thinks all the time that he is
enjoying another one whom he loves, it is called the “congress of
transferred love.”

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

(6). The congress between a courtezan and a rustic, and that between
citizens and the women of villages, and bordering countries, is called,
“deceitful congress.”

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

Thus ends the kinds of congress.

We shall now speak of love quarrels.

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

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

When the woman is in her own house, and has quarrelled with her lover,
she should go to him and show how angry she is, and leave him.
Afterwards the citizen having sent the[76]
Vita,[41]
the Vidushaka[41] or
the Pithamurda[41] to pacify her, she should accompany them back to the
house, and spend the night with her lover.

Thus end the love quarrels.

In conclusion.

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

End of Part II.


[77]

PART III.

ABOUT THE ACQUISITION OF A WIFE.


CHAPTER I.

ON MARRIAGE.

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

Now in order to bring about a marriage with such a girl as described
above, the parents and relations of the man should exert themselves, as
also such friends on both sides as may be desired to assist in the
matter. These friends should bring to the notice of the girl’s parents,
the faults, both present and future, of all the other men that may wish
to marry her, and[78] should at the same time extol even to exaggeration
all the excellencies, ancestral, and paternal, of their friend, so as to
endear him to them, and particularly to those that may be liked by the
girl’s mother. One of the friends should also disguise himself as an
astrologer and declare the future good fortune and wealth of his friend
by showing the existence of all the lucky omens[43] and signs,[44] the
good influence of planets, the auspicious entrance of the sun into a
sign of the Zodiac, propitious stars and fortunate marks on his body.
Others again should rouse the jealousy of the girl’s mother by telling
her that their friend has a chance of getting from some other quarter
even a better girl than hers.

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

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

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

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

When a girl is thus acquired, either according to the custom of the
country, or according to his own desire, the [80]man should marry her in
accordance with the precepts of the Holy Writ, according to one of the
four kinds of marriage.

Thus ends marriage.

There are also some verses on the subject as follows:—

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


[81]

CHAPTER II.

OF CREATING CONFIDENCE IN THE GIRL.

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

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

He should embrace her with the upper part of his body because that is
easier and simpler. If the girl is grown up,[82] or if the man has known
her for some time, he may embrace her by the light of a lamp, but if he
is not well acquainted with her, or if she is a young girl, he should
then
embrace her in darkness.

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

If the girl is familiar with the man, she should place near[83] him,
without saying anything, the tambula, the ointment, or the garland that
he may have asked for, or she may tie them up in his upper garment.
While she is engaged in this, the man should touch her young breasts in
the sounding way of pressing with the nails, and if she prevents him
doing this he should say to her, “I will not do it again if you will
embrace me,” and should in this way cause her to embrace him. While he
is being embraced by her he should pass his hand repeatedly over and
about her body. By and bye he should place her in his lap, and try more
and more to gain her consent, and if she will not yield to him he should
frighten her by saying, “I shall impress marks of my teeth and nails on
your lips and breasts, and then make similar marks on my own body, and
shall tell my friends that you did them. What will you say then?” In
this and other ways, as fear and confidence are created in the minds of
children, so should the man gain her over to his wishes.

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

A man acting according to the inclinations of a girl should try and gain
her over so that she may love him and place her[84] confidence in him. A
man does not succeed either by implicitly following the inclination of a
girl, or by wholly opposing her, and he should therefore adopt a middle
course. He who knows how to make himself beloved by women, as well as to
increase their honour and create confidence in them, this man becomes an
object of their love. But he, who neglects a girl thinking she is too
bashful, is despised by her as a beast ignorant of the working of the
female mind. Moreover, a girl forcibly enjoyed by one who does not
understand the hearts of girls becomes nervous, uneasy, and dejected,
and suddenly begins to hate the man who has taken advantage of her; and
then, when her love is not understood or returned, she sinks into
despondency, and becomes either a hater of mankind altogether, or,
hating her own man, she has recourse to other men.[48]


[85]

CHAPTER III.

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

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

When a boy has thus begun to woo the girl he loves, he should spend his
time with her and amuse her with various games and diversions fitted for
their age and acquaintanceship, such as picking and collecting flowers,
making garlands of flowers, playing the parts of members of a fictitious
family, cooking food, playing with dice, playing with cards, the game of
odd and even, the game of finding out the middle finger, the game of six
pebbles, and such other games as may be prevalent in the country, and
agreeable to the disposition of the girl. In addition to this, he should
carry on various amusing games played by several persons together, such
as hide and seek, playing with seeds, hiding things in several small
heaps of wheat and looking for them, blind-man’s buff, gymnastic
exercises, and other games of the same sort, in company with the girl,
her friends and female attendants. The man should also show great
kindness to any woman whom the girl thinks fit to be trusted, and should
also make new acquaintances, but above all he should attach to himself
by kindness and little services the daughter of the girl’s[86] nurse, for
if she be gained over, even though she comes to know of his design, she
does not cause any obstruction, but is sometimes even able to effect an
union between him and the girl. And though she knows the true character
of the man, she always talks of his many excellent qualities to the
parents and relations of the girl, even though she may not be desired to
do so by him.

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

In the next place he should get her to meet him in some place privately,
and should then tell her that the reason of his giving presents to her
in secret was the fear that the parents of both of them might be
displeased, and then he may add that the things which he had given her
had been much desired by other people. When her love begins to show
signs of increasing he should relate to her agreeable stories if she
expresses a wish to hear such narratives. Or if she takes delight in
legerdemain, he should amaze her by performing various tricks of
jugglery; or if she feels a great curiosity to see a performance of the
various arts, he should show his own[87] skill in them. When she is
delighted with singing he should entertain her with music, and on
certain days, and at the time of going together to moonlight fairs and
festivals, and at the time of her return after being absent from home,
he should present her with bouquets of flowers, and with chaplets for
the head, and with ear ornaments and rings, for these are the proper
occasions on which such things should be presented.

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

Now a girl always shows her love by outward signs and actions, such as
the following:—She never looks the man in the face, and becomes abashed
when she is looked at by him; under some pretext or other she shows her
limbs to him; she looks secretly at him though he has gone away from her
side; hangs down her head when she is asked some question by him, and
answers in indistinct words and unfinished sentences, delights to be in
his company for a long time, speaks to her attendants in a peculiar tone
with the hope of attracting his attention towards her when she is at a
distance from him, does not wish to go from the place where he is, under
some pretext or other she makes him look at different things, narrates
to him tales and stories very slowly so that she may continue conversing
with him for a long time, kisses and embraces before him a child sitting
in her lap, draws ornamental marks on the foreheads of her female
servants, performs sportive and graceful movements when her attendants
speak jestingly to her in the presence of her lover, confides in her
lover’s friends, and respects and obeys them, shows kindness to his
servants, converses with them, and engages them to do her work as if she
were their mistress, and listens attentively to them when they tell
stories about her lover to somebody else, enters his house[88] when induced
to do so by the daughter of her nurse, and by her assistance manages to
converse and play with him, avoids being seen by her lover when she is
not dressed and decorated, gives him by the hand of her female friend
her ear ornament, ring, or garland of flowers that he may have asked to
see, always wears anything that he may have presented to her, become
dejected when any other bridegroom is mentioned by her parents, and does
not mix with those who may be of her party, or who may support his
claims.

There are also some verses on the subject as follows:—

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


[89]

CHAPTER IV.

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

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

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

He should sprinkle upon her the water brought for rinsing his mouth; and
when alone with her in a lonely place, or in[90] darkness, he should make
love to her, and tell her the true state of his mind without distressing
her in any way.

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

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

At last, when he knows the state of her feelings by her outward manner
and conduct towards him at religious ceremonies, marriage ceremonies,
fairs, festivals, theatres, public assemblies, and such like occasions,
he should begin to enjoy her when she is alone, for Vatsyayana lays it
down, that women,[91] when resorted to at proper times and in proper
places, do not turn away from their lovers.

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

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

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

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


[93]

CHAPTER V.

ON CERTAIN FORMS OF MARRIAGE[50]

When a girl cannot meet her lover frequently in private, she should send
the daughter of her nurse to him, it being understood that she has
confidence in her, and had previously gained her over to her interests.
On seeing the man, the daughter of the nurse should, in the course of
conversation, describe to him the noble birth, the good disposition, the
beauty, talent, skill, knowledge of human nature and affection of the
girl in such a way as not to let him suppose that she has been sent by
the girl, and should thus create affection for the girl in the heart of
the man. To the girl also she should speak about the excellent qualities
of the man, especially of those qualities which she knows are pleasing
to the girl. She should, moreover, speak with disparagement of the other
lovers of the girl, and talk about the avarice and indiscretion of their
parents, and the fickleness of their relations. She should also quote
samples of many girls of ancient times, such as Sakuntala and others,
who, having united themselves with lovers of their own caste and their
own choice, were ever happy afterwards in their society. And she should
also tell of other girls who married into great families, and being
troubled by rival wives, became wretched and miserable, and were finally
abandoned. She should further speak of the good fortune, the continual
happiness, the chastity, obedience, and affection of the man, and if the
girl gets amorous about him, she should endeavour to allay her[94]
shame[51] and her fear as well as her suspicions about any disaster that
might result from the marriage. In a word, she should act the whole part
of a female messenger by telling the girl all about the man’s affection
for her, the places he frequented, and the endeavours he made to meet
her, and by frequently repeating, “It will be all right if the man will
take you away forcibly and unexpectedly.”

The Forms of Marriage.

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

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

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

(1). On a fitting occasion, and under some excuse, he should by means of
a female friend with whom he is well acquainted, and whom he can trust,
and who also is well known to the girl’s family, get the girl brought
unexpectedly to his house,[95] and he should then bring fire from the house
of a Brahman, and proceed as before described.

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

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

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

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

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

There are verses on the subject as follows:—In all the forms of
marriage given in this chapter of this work, the one that precedes is
better than the one that follows it, on account of its being more in
accordance with the commands of re[96]ligion, and therefore it is only when
it is impossible to carry the former into practice that the latter
should be resorted to. As the fruit of all good marriages is love, the
Gandharva[52] form of marriage is respected, even though it is formed
under unfavourable circumstances, because it fulfils the object sought
for. Another cause of the respect accorded to the Gandharva form of
marriage is, that it brings forth happiness, causes less trouble in its
performance than any other forms of marriage, and is above all the
result of previous love.

End of Part III.


[97]

PART IV.

ABOUT A WIFE.


CHAPTER I.

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

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

Towards the parents, relations, friends, sisters, and servants of her
husband she should behave as they deserve. In the garden she should
plant beds of green vegetables, bunches of the sugar cane, and clumps of
the fig tree, the mustard plant, the parsley plant, the fennel plant,
and the xanthochymus pictorius. Clusters of various flowers, such as the
trapa bispinosa, the jasmine, the gasminum grandiflorum, the yellow
amaranth, the wild jasmine, the tabernamontana coronaria, the
nadyaworta, the china rose and others, should likewise be planted,
together with the fragrant grass andropogon schænanthus, and the
fragrant root of the plant andropogon miricatus. She should also have
seats and arbours made in[98] the garden, in the middle of which a well,
tank, or pool should be dug.

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

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

When the wife wants to approach her husband in private her dress should
consist of many ornaments, various kinds of flowers, and a cloth
decorated with different colours, and some[99] sweet-smelling ointments or
unguents. But her every-day dress should be composed of a thin,
close-textured cloth, a few ornaments and flowers, and a little scent,
not too much. She should also observe the fasts and vows of her husband,
and when he tries to prevent her doing this, she should persuade him to
let her do it.

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

The wife, moreover, should not tell to strangers the amount of her
wealth, nor the secrets which her husband has confided to her. She
should surpass all the women of her own rank in life in her cleverness,
her appearance, her knowledge of cookery, her pride, and her manner of
serving her husband. The expenditure of the year should be regulated by
the profits. The milk that remains after the meals should be turned into
ghee or clarified butter. Oil and sugar should be prepared at home;
spinning and weaving should also be done there; and a store of ropes and
cords, and barks of trees for twisting into ropes should be kept. She
should also attend to the pounding and cleaning of rice, using its small
grain and chaff in some way or other. She should pay the salaries of the
servants, look after the tilling of the fields, and keeping of the
flocks and herds, superintend the making of vehicles, and take care of
the rams, cocks, quails, parrots, starlings, cuckoos, peacocks, monkeys,
and deer; and finally adjust the income and expenditure of the day. The
worn-out clothes should be given to those servants who have done good
work, in order to show them that their services have been appreciated,[100]

or they may be applied to some other use. The vessels in which wine is
prepared, as well as those in which it is kept, should be carefully
looked after, and put away at the proper time. All sales and purchases
should also be well attended to. The friends of her husband she should
welcome by presenting them with flowers, ointment, incense, betel
leaves, and betel nut. Her father-in-law and mother-in law she should
treat as they deserve, always remaining dependant on their will, never
contradicting them, speaking to them in few and not harsh words, not
laughing loudly in their presence, and acting with their friends and
enemies as with her own. In addition to the above she should not be
vain, or too much taken up with her enjoyments. She should be liberal
towards her servants, and reward them on holidays and festivals; and not
give away anything without first making it known to her husband.

Thus ends the manner of living of a virtuous woman.

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

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

There are also some verses on the subject as follows.

“The wife, whether she be a woman of noble family, or a virgin widow[53]

re-married,
or a concubine, should lead a chaste life, devoted to her
husband, and doing every thing for his welfare. Women acting thus,
acquire Dharma, Artha, and Kama, obtain a high position, and generally
keep their husbands devoted to them.”


[102]

CHAPTER II.

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

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

  1. The folly or ill temper of the wife.
  2. Her husband’s dislike to her.
  3. The want of offspring.
  4. The continual birth of daughters.
  5. The incontinence of the husband.

From the very beginning the wife should endeavour to attract the heart
of her husband, by showing to him continually her devotion, her good
temper, and her wisdom. If however she bears him no children, she should
herself tell her husband to marry another woman. And when the second
wife is married, and brought to the house, the first wife should give
her a position superior to her own, and look upon her as a sister. In
the morning the elder wife should forcibly make the younger one decorate
herself in the presence of their husband, and should not mind all the
husband’s favour being given to her. If the younger wife does anything
to displease her husband the elder one should not neglect her, but
should always be ready to give her most careful advice, and should teach
her to do various things in the presence of her husband. Her children
she should treat as her own, her attendants she should look upon with
more regard, even than on her own servants,[103] her friends she should
cherish with love and kindness, and her relations with great honour.

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

Thus ends the conduct of the elder wife.

The younger wife should regard the elder wife of her husband as her
mother, and should not give anything away, even to her own relations,
without her knowledge. She should tell her everything about herself, and
not approach her husband without her permission. Whatever is told to her
by the elder wife she should not reveal to others, and she should take
care of the children of the senior even more than of her own. When alone
with her husband she should serve him well, but should not tell him of
the pain she suffers from the existence of a rival wife. She may also
obtain secretly from her husband some marks of his particular regard for
her, and may tell him that she lives only for him, and for the regard
that he has for her. She should never reveal her love for her husband,
nor her husband’s love for her to any person, either in pride or in
anger, for a wife that reveals the secrets of her husband is despised by
him. As for seeking to obtain the regard of her husband, Gonardiya says,
that it should always be done in private, for fear of the elder wife. If
the elder wife be disliked by her husband, or be childless, she should
sympathize[104] with her, and should ask her husband to do the same, but
should surpass her in leading the life of a chaste woman.

Thus ends the conduct of the younger wife towards the elder.

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

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

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

After her marriage she should live in the house of her husband like one
of the chief members of the family, but should treat the other ladies of
the family with kindness, the servants with generosity, and all the
friends of the house with familiarity and good temper. She should show
that she is better acquainted with the sixty-four arts than the other
ladies of the house, and in any quarrels with her husband she should not
rebuke him severely, but in private do everything that he wishes, and
make use of the sixty-four ways of enjoyment. She should be obliging to
the other wives of her husband, and[105] to their children she should give
presents, behave as their mistress, and make ornaments and play things
for their use. In the friends and servants of her husband she should
confide more than in his other wives, and finally she should have a
liking for drinking parties, going to picnics, attending fairs and
festivals, and for carrying out all kinds of games and amusements.

Thus ends the conduct of a virgin widow re-married.

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

Here ends the conduct of a wife disliked by her husband.

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

The female attendants in the harem (called severally Kanchukiyas,[54]
Mahallarikas,[55] and Mahallikas,[56]) should bring [106]flowers, ointments
and clothes from the King’s wives to the King, and he having received
these things should give them as presents to the servants, along with
the things worn by him the previous day. In the afternoon the King,
having dressed and put on his ornaments, should interview the women of
the harem, who should also be dressed and decorated with jewels. Then
having given to each of them such a place and such respect as may suit
the occasion and as they may deserve, he should carry on with them a
cheerful conversation. After that he should see such of his wives as may
be virgin widows re-married, and after them the concubines and dancing
girls. All of these should be visited in their own private rooms.

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

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

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

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

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

Thus ends the conduct of a husband towards many wives.

End of Part IV.


[108]

PART V.

ABOUT THE WIVES OF OTHER MEN.


CHAPTER I.

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

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

  1. Love of the eye.
  2. Attachment of the mind.
  3. Constant reflection.
  4. Destruction of sleep.
  5. Emaciation of the body.
  6. Turning away from objects of enjoyment.
  7. Removal of shame.
  8. Madness.
  9. Fainting.
  10. Death.

Ancient authors say that a man should know the disposition,
truthfulness, purity, and will of a young woman, as also the intensity,
or weakness of her passions, from the form of her body, and from her
characteristic marks and signs. But Vatsyayana is of opinion that the
forms of bodies, and the characteristic[109] marks or signs are but erring
tests of character, and that women should be judged by their conduct, by
the outward expression of their thoughts, and by the movements of their
bodies.

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

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

  1. Affection for her husband.
  2. Desire of lawful progeny.
  3. Want of opportunity.
  4. Anger at being addressed by the man too familiarly.
  5. Difference in rank of life.
  6. Want of certainty on account of the man being devoted to travelling.
  7. Thinking that the man may be attached to some other person.
  8. Fear of the man’s not keeping his intentions secret.
  9. Thinking that the man is too devoted to his friends, and has too great a regard for them.
  10. [110]The apprehension that he is not in earnest.
  11. Bashfulness on account of his being an illustrious man.
  12. Fear on account of his being powerful, or possessed of too impetuous passion, in the case of the deer woman.
  13. Bashfulness on account of his being too clever.
  14. The thought of having once lived with him on friendly terms only.
  15. Contempt of his want of knowledge of the world.
  16. Distrust of his low character.
  17. Disgust at his want of perception of her love for him.
  18. In the case of an elephant woman, the thought that he is a hare man, or a man of weak passion.
  19. Compassion lest any thing should befall him on account of his passion.
  20. Despair at her own imperfections.
  21. Fear of discovery.
  22. Disillusion at seeing his grey hair or shabby appearance.
  23. Fear that he may be employed by her husband to test her chastity.
  24. The thought that he has too much regard for morality.

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

The following are the men who generally obtain success with women.

  1. Men well versed in the science of love.
  2. Men skilled in telling stories.
  3. Men acquainted with women from their childhood.
  4. Men who have secured their confidence.
  5. Men who send presents to them.
  6. Men who talk well.
  7. [111]Men who do things that they like.
  8. Men who have not loved other women previously.
  9. Men who act as messengers.
  10. Men who knew their weak points.
  11. Men who are desired by good women.
  12. Men who are united with their female friends.
  13. Men who are good looking.
  14. Men who have been brought up with them.
  15. Men who are their neighbours.
  16. Men who are devoted to sexual pleasures, even though these be their own servants.
  17. The lovers of the daughters of their nurse.
  18. Men who have been lately married.
  19. Men who like picnics and pleasure parties.
  20. Men who are liberal.
  21. Men who are celebrated for being very strong (Bull men).
  22. Enterprising and brave men.
  23. Men who surpass their husbands in learning and good looks, in good quality, and in liberality.
  24. Men whose dress and manner of living are magnificent.

The following are the women who are easily gained over.

  1. Women who stand at the doors of their houses.
  2. Women who are always looking out on the street.
  3. Women who sit conversing in their neighbour’s house.
  4. A woman who is always staring at you.
  5. A female messenger.
  6. A woman who looks sideways at you.
  7. A woman whose husband has taken another wife without any just cause.
  8. A woman who hates her husband or is hated by him.
  9. A woman who has nobody to look after her, or keep her in check.
  10. A woman who has not had any children.
  11. A woman whose family or caste is not well known.
  12. A woman whose children are dead.
  13. A woman who is very fond of society.
  14. A woman who is apparently very affectionate with her husband.
  15. The wife of an actor.
  16. A widow.
  17. A poor woman.
  18. A woman fond of enjoyments.
  19. The wife of a man with many younger brothers.
  20. A vain woman.
  21. A woman whose husband is inferior to her in rank or abilities.[112]
  22. A woman who is proud of her skill in the arts.
  23. A woman disturbed in mind by the folly of her husband.
  24. A woman who has been married in her infancy to a rich man, and not liking him when she grows up, desires a man
    possessing a disposition, talents, and wisdom suitable to her own tastes.
  25. A woman who is slighted by her husband without any cause.
  26. A woman who is not respected by other women of the same rank or beauty as herself.
  27. A woman whose husband is devoted to travelling.
  28. The wife of a jeweller.
  29. A jealous woman.
  30. A
    covetous
    woman.
  31. An immoral woman.
  32. A barren woman.
  33. A lazy woman.
  34. A cowardly woman.
  35. A humpbacked woman.
  36. A dwarfish woman.
  37. A deformed woman.
  38. A vulgar woman.
  39. An ill-smelling woman.
  40. A sick woman.
  41. An old woman.

There was also two verses on the subject as follows:

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


[113]

CHAPTER II.

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

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

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

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

2nd. When they do meet, the man should be careful to look at her in such
a way as to cause the state of his mind to be made known to her; he
should pull about his moustache, make a sound with his nails, cause his
own ornaments to tinkle, bite his lower lip, and make various other
signs of that description. When she is looking at him he should[114] speak
to his friends about her and other women, and should show to her his
liberality and his appreciation of enjoyments. When sitting by the side
of a female friend he should yawn and twist his body, contract his
eyebrows, speak very slowly as if he were weary, and listen to her
indifferently. A conversation having two meanings should also be carried
on with a child or some other person, apparently having regard to a
third person, but really having reference to the woman he loves, and in
this way his love should be made manifest under the pretext of referring
to others rather than to herself. He should make marks that have
reference to her, on the earth with his nails, or with a stick, and
should embrace and kiss a child in her presence, and give it the mixture
of betel nut and betel leaves with his tongue, and press its chin with
his fingers in a caressing way. All these things should be done at the
proper time and in proper places.

3rd. The man should fondle a child that may be sitting on her lap, and
give it something to play with, and also take the same back again.
Conversation with respect to the child may also be held with her, and in
this manner he should gradually become well acquainted with her, and he
should also make himself agreeable to her relations. Afterwards, this
acquaintance should be made a pretext for visiting her house frequently,
and on such occasions he should converse on the subject of love in her
absence, but within her hearing. As his intimacy with her increases he
should place in her charge some kind of deposit or trust, and take away
from it a small portion at a time; or he may give her some fragrant
substances, or betel nuts to be kept for him by her. After this he
should endeavour to make her well acquainted with his own wife, and get
them to carry on confidential conversations, and to sit together in
lonely places. In order to see her frequently he should arrange that the
same goldsmith, the same jeweller, the same basket maker, the same dyer,
and the same washerman should be employed by the two families. And he
should also pay her long visits openly under the pretence of being
engaged with her on business, and one business should lead to another,
so as to keep up the intercourse between them. Whenever she wants
any[115]thing, or is in need of money, or wishes to acquire skill in one of
the arts, he should cause her to understand that he is willing and able
to do anything that she wants, to give her money, or teach her one of
the arts, all these things being quite within his ability and power. In
the same way he should hold discussions with her in company with other
people, and they should talk of the doings and sayings of other persons,
and examine different things, like jewellery, precious stones, etc. On
such occasions he should show her certain things with the values of
which she may be unacquainted, and if she begins to dispute with him
about the things or their value, he should not contradict her, but point
out that he agrees with her in every way.

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

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

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


[117]

CHAPTER III.

EXAMINATION OF THE STATE OF A WOMAN’S MIND.

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

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

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

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

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

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

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

If she happens to go to sleep in his vicinity he should put his left arm
round her, and see when she awakes whether she repulses him in reality,
or only repulses him in such a way as if she were desirous of the same
thing being done to her again.[118] And what is done by the arm can also be
done by the foot. If the man succeeds in this point he should embrace
her more closely, and if she will not stand the embrace and gets up, but
behaves with him as usual the next day, he should consider then that she
is not unwilling to be enjoyed by him. If however she does not appear
again, the man should try to get over her by means of a go-between; and
if, after having disappeared for some time she again appears, and
behaves with him as usual, the man should then consider that she would
not object to be united with him.

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

  1. She calls out to a man without being addressed by him in the first instance.
  2. She shows herself to him in secret places.
  3. She speaks to him tremblingly and inarticulately.
  4. She has the fingers of her hand, and the toes of her feet moistened
    with perspiration, and her face blooming with delight.
  5. She occupies herself with shampooing his body and pressing his head.
  6. When shampooing him she works with one hand only, and with the other
    she touches and embraces parts of his body.
  7. She remains with both hands placed on his body motionless as if she
    had been surprised by something, or was overcome by fatigue.
  8. She sometimes bends down her face upon his thighs, and when asked to
    shampoo them does not manifest any unwillingness to do so.
  9. She places one of her hands quite motionless on his body, and even
    though the man should press it between two members of his body, she does
    not remove it for a long time.
  10. Lastly, when she has resisted all the efforts of the man to gain her
    over, she returns to him next day to shampoo his body as before.

When a woman neither gives encouragement to a man, nor avoids him, but
hides herself and remains in some lonely place, she must be got at by
means of the female servant who may[119] be near her. If when called by the
man she acts in the same way, then she should be gained over by means of
a skilful go-between. But if she will have nothing to say to the man, he
should consider well about her before he begins any further attempts to
gain her over.

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

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


[120]

CHAPTER IV.

ABOUT THE BUSINESS OF A GO-BETWEEN.

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

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

Gonikaputra is of opinion that when it is the first affair of the woman,
or when her love has only been very secretly shown, the man should then
secure and send to her a go-[121]between, with whom she may be already
acquainted, and in whom she confides.

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

In addition to this, the go-between should carefully note the behaviour
of the woman, which if favourable would be as follows: She would address
her with a smiling look, would seat herself close beside her, and ask
her, “Where have you been? What have you been doing? Where did you dine?
Where did you sleep? Where have you been sitting?” Moreover the woman
would meet the go-between in lonely places and tell her stories there,
would yawn contemplatively, draw long sighs, give her presents, remember
her on occasions of festivals, dismiss [122]her with a wish to see her
again, and say to her jestingly, “Oh, well-speaking woman, why do you
speak these bad words to me?” would discourse on the sin of her union
with the man, would not tell her about any previous visits or
conversations that she may have had with him, but wish to be asked about
these, and lastly would laugh at the man’s desire, but would not
reproach him in any way.

Thus ends the behaviour of the woman with the go-between.

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

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

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

The go-between should also show to the woman ornamental figures of
various kinds cut in leaves, together with ear ornaments, and chaplets
made of flowers containing love letters[123] expressive of the desire of the
man,[61] and she should cause her to send affectionate presents to the
man in return. After they have mutually accepted each other’s presents,
then a meeting should be arranged between them on the faith of the
go-between.

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

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

Now go-betweens or female messengers are of the following different
kinds, viz.:

  1. A go-between who takes upon herself the whole burden of the
    business.
  2. A go-between who does only a limited part of the business.
  3. A go-between who is the bearer of a letter only.
  4. [124]A go-between acting on her own account.
  5. The go-between of an innocent young woman.
  6. A wife serving as a go-between.
  7. A mute go-between.
  8. A go-between who acts the part of the wind.

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

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

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

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

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

The above name is also given to a woman who having made[125] an agreement
with some other woman to act as her go-between, gains over the man to
herself, by the means of making him personally acquainted with herself,
and thus causes the other woman to fail. The same applies to a man who,
acting as a go-between for another, and having no previous connection
with the woman, gains her over for himself, and thus causes the failure
of the other man.

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

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

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

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

Thus end the different kinds of go-betweens.

A female astrologer, a female servant, a female beggar, or[126] a female
artist are well acquainted with the business of a go-between, and very
soon gain the confidence of other women. Any one of them can raise
enmity between any two persons if she wishes to do so, or extol the
loveliness of any woman that she wishes to praise, or describe the arts
practised by other women in sexual union. They can also speak highly of
the love of a man, of his skill in sexual enjoyment, and of the desire
of other women, more beautiful even than the woman they are addressing,
for him, and explain the restraint under which he may be at home.

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


[127]

CHAPTER V.

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

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

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

The union of the above mentioned men with this class of woman takes
place on the occasions of unpaid labour, of filling the granaries in
their houses, of taking things in and out of the house, of cleaning the
houses, of working in the fields, and of purchasing cotton, wool, flax,
hemp, and thread, and at the season of the purchase, sale, and exchange
of various other articles, as well as at the time of doing various other
works. In the same way the superintendents of cow pens enjoy the women
in the cow pens; and the officers, who have the superintendence of
widows, of the women who are without[128] supporters, and of women who have
left their husbands, have sexual intercourse with these women. The
intelligent accomplish their object by wandering at night in the
village, and while villagers also unite with the wives of their sons,
being much alone with them. Lastly the superintendents of markets have a
great deal to do with the female villagers at the time of their making
purchases in the market.

During the festival of the eighth moon, i.e., during the bright half
of the month of Nargashirsha, as also during the

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

(2). Or, having made the acquaintance of the husband of the woman whom
the King desires, the wives of the King[129] should get the wife to pay them
a visit in the harem, and on this occasion a female attendant of the
King, having been sent thither, should act as above described.

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

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

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

(6). What has been said above regarding the wife of one who has some
cause of fear from the King applies also to the wives of those who seek
service under the King, or who are oppressed by the King’s ministers, or
who are poor, or who are not satisfied with their position, or who are
desirous of gaining the King’s favour, or who wish to become famous
among the people, or who are oppressed by the members of their own
caste, or who want to injure their caste fellows,[130] or who are spies of
the King, or who have any other object to attain.

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

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

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

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

[131]

Kings. And lastly in the country of the Saurashtras[69] the women of
the city and the country enter the royal harem for the King’s pleasure
either together or separately.

There are also two verses on the subject as follows:

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

“A King who has conquered the six[70] enemies of mankind, becomes the
master of the whole earth.”

[132]


CHAPTER VI.

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

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

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

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

By means of their female attendants the ladies of the royal harem
generally get men into their apartments in the disguise or dress of
women. Their female attendants, and the daughters of their nurses, who
are acquainted with their secrets, should exert themselves to get men to
come to the harem in this way by
telling
them of the good fortune
attending it, and by describing the facilities of entering and leaving
the palace, the[133] large size of the premises, the carelessness of the
sentinels, and the irregularities of the attendants about the persons of
the royal wives. But these women should never induce a man to enter the
harem by telling him falsehoods, for that would probably lead to his
destruction.

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

When a go-between has no access to the harem, then the man should stand
in some place where the lady, whom he loves, and
whom

he is anxious to
enjoy, can be seen.

If that place is occupied by the King’s sentinels, he should then
disguise himself as a female attendant of the lady who comes to the
place, or passes by it. When she looks at him he should let her know his
feelings by outward signs and gestures, and should show her pictures,
things with double meanings, chaplets of flowers, and rings. He should
carefully mark the answer she gives, whether by word or by sign, or by
gesture, and should then try and get into the harem. If he is certain of
her coming to some particular place he should conceal himself there, and
at the appointed time should enter along with her as one of the guards.
He may also go in and out, concealed in a folded bed, or bed covering,
or with his[134] body made invisible,[71] by means of external applications,
a receipt for one of which is as follows:

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

Other means of invisibility are prescribed by Duyana Brahmans and
Jogashiras.

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

The following principles are laid down on this subject.

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

Now in the country of the Aparatakas the royal ladies are not well
protected, and consequently many young men are passed into the harem by
the women who have access to the royal palaces. The wives of the King of
the Ahira country accomplish their objects with those sentinels in the
harem who bear the name of Kashtriyas. The royal ladies in the country
of the Vatsagulmas cause such men as are suitable to enter[135] into the
harem along with their female messengers. In the country of the
Vaidarbhas the sons of the royal ladies enter the royal harem when they
please, and enjoy the women, with the exception of their own mothers. In
the Stri-rajya the wives of the King are enjoyed by his caste fellows
and relations. In the Ganda country the royal wives are enjoyed by
Brahmans, friends, servants, and slaves. In the Samdhava country,
servants, foster children, and other persons like them enjoy the women
of the harem. In the country of the Haimavatas adventurous citizens
bribe the sentinels and enter the harem. In the country of the Vanyas
and the Kalmyas, Brahmans, with the knowledge of the King, enter the
harem under the pretence of giving flowers to the ladies, and speak with
them from behind a curtain, and from such conversation union afterwards
takes place. Lastly, the women in the harem of the King of the Prachyas
conceal one young man in the harem for every batch of nine or ten of the
women.

Thus act the wives of others.

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

The followers of Babhravya say that a man should cause his wife to
associate with a young woman who would tell him the secrets of other
people, and thus find out from her about his wife’s chastity. But
Vatsyayana says, that as wicked [136]persons are always successful with
women, a man should not cause his innocent wife to be corrupted by
bringing her into the company of a deceitful woman.

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

  • Always going into society, and sitting in company.
  • Absence of restraint.
  • The loose habits of her husband.
  • Want of caution in her relations with other men.
  • Continued and long absence of her husband.
  • Living in a foreign country.
  • Destruction of her love and feelings by her husband.
  • The company of loose women.
  • The jealousy of her husband.

There are also the following verses on the subject.

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

End of Part V.


[137]

PART VI.

ABOUT COURTESANS.


INTRODUCTORY REMARKS.

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

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

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

In the earlier days the well-educated Hindoo dancing girl and courtesan
doubtless resembled the Hetera of the Greeks, and being educated and
amusing, were far more acceptable as companions than the generality of
the married or unmarried women of that period. At all times and in all
countries, there has ever been a little rivalry between the chaste and
the unchaste. But while some women are born courtesans,[138] and follow the
instincts of their nature in every class of society, it has been truly
said by some authors that every woman has got an inkling of the
profession in her nature, and does her best, as a general rule, to make
herself agreeable to the male sex.

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


CHAPTER I.

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

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

A courtesan, well dressed and wearing her ornaments, should sit or stand
at the door of her house, and without exposing herself too much, should
look on the public road so as to be seen by the passers by, she being
like an object on view for sale.[74] She should form friendships with
such persons as would enable her to separate men from other women, and
attach[139] them to herself, and repair her own misfortunes, to acquire
wealth, and to protect her from being bullied, or set upon by persons
with whom she may have dealings of some kind or another.

These persons are:

  • The guards of the town, or the police.
  • The officers of the courts of justice.
  • Astrologers.
  • Powerful men, or men with interest.
  • Learned men.
  • Teachers of the sixty-four arts.
  • Pithamardas or confidants.
  • Vitas or parasites.
  • Vidushakas or jesters.
  • Flower sellers.
  • Perfumers.
  • Vendors of spirits.
  • Washermen.
  • Barbers.
  • Beggars.

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

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

  • Men of independent income.
  • Young men.
  • Men who are free from any ties.
  • Men who hold places of authority under the King.
  • Men who have secured their means of livelihood without difficulty.
  • Men possessed of unfailing sources of income.
  • Men who consider themselves handsome.
  • Men who are always praising themselves.
  • One who is an eunuch, but wishes to be thought a man.
  • One who hates his equals.
  • One who is naturally liberal.
  • One who has influence with the King or his ministers.
  • One who is always fortunate.
  • One who is proud of his wealth.
  • One who disobeys the orders of his elders.
  • [140]One upon whom the members of his caste keep an eye.
  • The only son whose father is wealthy.
  • An ascetic who is internally troubled with desire.
  • A brave man.
  • A physician of the King.
  • Previous acquaintance.

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

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

Such are the good qualities of a man.

The woman also should have the following characteristics, viz.:

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

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

The following are the ordinary qualities of all women, viz.:

To be possessed of intelligence, good disposition, and good manners; to
be straightforward in behaviour, and to be grateful; to consider well
the future before doing anything; to
possess

activity, to be of
consistent behaviour, and to have a knowledge of the proper times and
places for doing things;[141] to speak always without meanness, loud
laughter, malignity, anger, avarice, dullness, or stupidity, to have a
knowledge of the Kama Sutra, and to be skilled in all the arts connected
with it.

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

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

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

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

Now a courtesan should not sacrifice money to her love, because money is
the chief thing to be attended to. But in cases of fear, etc., she
should pay regard to strength and other qualities. Moreover, even though
she be invited by any man to join him, she should not at once consent to
an union, because men are apt to despise things which are easily
acquired. On such occasions she should first send the shampooers, and
the singers, and the jesters, who may be in her service, or, in their
absence the Pithamardas, or confidants, and others, to find out the
state of his feelings, and the condition of his mind. By means of these
persons she should ascertain whether the man is pure or impure,
affected, or the reverse, capable of attachment, or indifferent, liberal
or niggardly; and if she finds him[142] to her liking, she should then
employ the Vita and others to attach his mind to her.

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

Thus end the means of attaching to herself the man desired.

There are also some verses on the subject as follows:

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


[143]

CHAPTER II.

OF LIVING LIKE A WIFE.

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

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

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

Sending her female attendant to bring the flowers used by him on the
previous day, in order that she may use them herself as a mark of
affection, also asking for the mixture of betel nut and leaves that have
remained uneaten by him; expressing wonder at his knowledge of sexual
intercourse, and the several means of enjoyment used by him; learning
from him the sixty-four kinds of pleasure mentioned by Babhravya;
continually practising the ways of enjoyment as taught by him, and
according to his liking; keeping his secrets; telling him[144] her own
desires and secrets; concealing her anger; never neglecting him on the
bed when he turns his face towards her; touching any parts of his body
according to his wish; kissing and embracing him when he is asleep;
looking at him with apparent anxiety when he is wrapt in thought, or
thinking of some other subject than herself; showing neither complete
shamelessness, nor excessive bashfulness when he meets her, or sees her
standing on the terrace of her house from the public road; hating his
enemies; loving those who are dear to him; showing a liking for that
which he likes; being in high or low spirits according to the state that
he is in himself; expressing a curiosity to see his wives; not
continuing her anger for a long time; suspecting even the marks and
wounds made by herself with her nails and teeth on his body to have been
made by some other woman; keeping her love for him unexpressed by words,
but showing it by deeds, and signs, and hints; remaining silent when he
is asleep, intoxicated, or sick; being very attentive when he describes
his good actions, and reciting them afterwards to his praise and
benefit; giving witty replies to him if he be sufficiently attached to
her; listening to all his stories, except those that relate to her
rivals; expressing feelings of dejection and sorrow if he sighs, yawns,
or falls down; pronouncing the words “live long” when he sneezes;
pretending to be ill, or to have the desire of pregnancy, when she feels
dejected; abstaining from praising the good qualities of any body else,
and from censuring those who possess the same faults as her own man:
wearing anything that may have been given to her by him; abstaining from
putting on her ornaments, and from taking food when he is in pain, sick,
low-spirited, or suffering from misfortune, and condoling and lamenting
with him over the same; wishing to accompany him if he happens to leave
the country himself or if he be banished from it by the King; expressing
a desire not to live after him; telling him that the whole object and
desire of her life was to be united with him; offering previously
promised sacrifices to the Deity when he acquires wealth, or has some
desire fulfilled, or when he has recovered from some illness or disease;
putting on ornaments every day; not acting too freely with him; reciting
his name and the name of his family in her songs; placing[145] his hand on
her loins, bosom and forehead, and falling asleep after feeling the
pleasure of his touch; sitting on his lap and falling asleep there;
wishing to have a child by him; desiring not to live longer than he
does; abstaining from revealing his secrets to others; dissuading him
from vows and fasts by saying “let the sin fall upon me;” keeping vows
and fasts along with him when it is impossible to change his mind on the
subject; telling him that vows and fasts are difficult to be observed,
even by herself, when she has any dispute with him about them; looking
on her own wealth and his without any distinction; abstaining from going
to public assemblies without him, and accompanying him when he desires
her to do so; taking delight in using things previously used by him, and
in eating food that he has left uneaten; venerating his family, his
disposition, his skill in the arts, his learning, his caste, his
complexion, his native country, his friends, his good qualities, his
age, and his sweet temper; asking him to sing, and to do other such like
things, if able to do them; going to him without paying any regard to
fear, to cold, to heat, or to rain; saying with regard to the next world
that he should be her lover even there; adapting her tastes, disposition
and actions to his liking; abstaining from sorcery; disputing
continually with her mother on the subject of going to him, and, when
forcibly taken by her mother to some other place, expressing her desire
to die by taking poison, by starving herself to death, by stabbing
herself with some weapon, or by hanging herself; and lastly assuring the
man of her constancy and love by means of her agents, and receiving
money herself, but abstaining from any dispute with her mother with
regard to pecuniary matters.

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

[146]

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

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

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

There are also two verses on the subject as follows:

“The extent of the love of women is not known, even to those who are the
objects of their affection, on account of its

subtlety,
and on account
of the avarice, and natural intelligence of womankind.”

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


[147]

CHAPTER III.

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

Money is got out of a lover in two ways, viz.:

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

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

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

2nd. Praising his intelligence to his face.

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

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

5th. Alleging that her property has been destroyed by[148] fire, by the
falling of her house, or by the carelessness of her servants.

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

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

8th. Contracting debts for the sake of her lover.

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

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

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

12th. Engaging artists to do something for her lover.

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

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

15th. Performing household rites.

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

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

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

19th. Having to remove the troubles of a friend.

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

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

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

23rd. Remembering the former favours of her lover, and[149] causing them
always to be spoken of by her friends and followers.

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

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

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

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

Thus end the ways and means of getting money.


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

The behaviour of a waning lover is as follows:

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

2nd. He keeps her in hopes by promises.

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

4th. He does not fulfil her desires.

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

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

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

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

Now when a courtesan finds that her lover’s disposition towards her is
changing, she should get possession of all his best things before he
becomes aware of her intentions, and allow a supposed creditor to take
them away forcibly from her in satisfaction of some pretended debt.
After this, if the lover is rich, and has always behaved well towards
her, she should[150] ever treat him with respect; but if he is poor and
destitute, she should get rid of him as if she had never been acquainted
with him in any way before.

The means of getting rid of a lover are as follows:

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

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

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

4th. Putting down his pride.

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

6th. Showing a disregard for him on all occasions.

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

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

9th. Not giving him her mouth to kiss.

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

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

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

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

14th. Desiring him to employ her when he is fatigued.

15th. Laughing at his attachment to her.

16th. Not responding to his embraces.

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

18th. Pretending to be sleepy.

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

20th. Mis-constructing his words.

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

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

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

[151]24th. Reciting his faults and his vices, and declaring them to be
incurable.

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

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

27th. Asking him what cannot be granted.

28th. And, after all, finally dismissing him.

There are also two verses on this subject as follows:

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

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


[152]

CHAPTER IV.

ABOUT RE-UNION WITH A FORMER LOVER.

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

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

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

2nd. He may have been driven away from both women.

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

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

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

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

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

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

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

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

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

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

(6). In the case of the man who may have been driven[154] away by one
woman, and be living with another, if the man makes overtures in return
to the first one, the courtesan should consider well before she acts,
and while the other woman is engaged in attracting him to herself, she
should try in her turn (through keeping herself behind the scenes) to
gain him over, on the grounds of any of the following considerations,
viz.:

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

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

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

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

5th. That he is separate from his wife.

6th. That he is now independent.

7th. That he lives apart from his father, or brother.

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

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

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

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

When a courtesan is resolved to take up again with a former lover, her
Pithamurda and other servants should tell him that his former expulsion
from the woman’s house was caused by the wickedness of her mother; that
the woman loved him just as much as ever at that time, but could not
help the occurrence on account of her deference to her mother’s will;
that she hated the union of her present lover, and disliked him
excessively. In addition to this, they should create confidence in his
mind by speaking to him of her former love for him, and should allude to
the mark of that love that[155] she has ever remembered. This mark of her
love should be connected with some kind of pleasure that may have been
practised by him, such as his way of kissing her, or manner of having
connection with her.

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

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

There are also verses on the subject as follows:

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

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

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

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


[156]

CHAPTER V.

OF DIFFERENT KINDS OF GAIN.

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

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

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

When there are two lovers, one of whom is attached to the courtesan, and
the other is simply very generous, the Sages say that the preference
should be given to the generous lover, but Vatsyayana is of opinion that
the one who is really attached[157] to the courtesan should be preferred,
because he can be made to be generous, even as a miser gives money if he
becomes fond of a woman, but a man who is simply generous cannot be made
to love with real attachment. But among those who are attached to her,
if there is one who is poor, and one who is rich, the preference is of
course to be given to the latter.

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

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

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

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

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

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

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

The gains of other courtesans are to be spent as follows:

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

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

When a courtesan intends to abandon a particular lover, and take up with
another one; or when she has reason to believe that her lover will
shortly leave her, and return to his wives; or that having squandered
all his money, and became[159] penniless, his guardian, or master, or father
would come and take him away; or that her lover is about to lose his
position, or lastly, that he is of a very fickle mind, she should, under
any of these circumstances, endeavour to get as much money as she can
from him as soon as possible.

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

There are also verses on the subject as follows:

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

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


[160]

CHAPTER VI.

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

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

  • Weakness of intellect.
  • Excessive love.
  • Excessive pride.
  • Excessive self conceit
  • Excessive simplicity.
  • Excessive confidence.
  • Excessive anger.
  • Carlessness.
  • Recklessness.
  • Influence of evil genius.
  • Accidental circumstances.

The results of these losses are:

  • Expense incurred without any result.
  • Destruction of future good fortune.
  • Stoppage of gains about to be realized.
  • Loss of what is already obtained.
  • Acquisition of a sour temper.
  • Becoming unaimiable to every body.
  • Injury to health.
  • Loss of hair and other accidents.

Now gain is of three kinds, viz.: gain of wealth, gain of religious
merit, and gain of pleasure; and similarly, loss is of three kinds,
viz.: loss of wealth, loss of religious merit, and loss of pleasure. At
the time when gains are sought for, if other gains come along with them,
these are called attendant gains. When gain is uncertain, the doubt of
its being a gain[161] is called a simple doubt. When there is a doubt
whether either of two things will happen or not, it is called a mixed
doubt. If while one thing is being done two results take place, it is
called a combination of two results, and if several results follow from
the same action, it is called a combination of results on every side.

We shall now give examples of the above.

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

(a). When by living with a great man a courtesan acquires present
wealth, and in addition to this becomes acquainted with other people,
and thus obtains a chance of future fortune, and an accession of wealth,
and becomes desirable to all, this is called a gain of wealth attended
by other gain.

(b). When by living with a man a courtesan simply gets money, this is
called a gain of wealth not attended by any other gain.

(c). When a courtesan receives money from other people besides her
lover, the results are: the chance of the loss of future good from her
present lover; the chance of disaffection of a man securely attached to
her; the hatred of all; and the chance of a union with some low person,
tending to destroy her future good. This gain is called a gain of wealth
attended by losses.

(d). When a courtesan, at her own expense, and without any results in
the shape of gain, has connected with a great man, or an avaricious
minister, for the sake of diverting some misfortune, or removing some
cause that may be threatening the destruction of a great gain, this loss
is said to be a loss of wealth attended by gains of the future good
which it may bring about.

(e). When a courtesan is kind, even at her own expense, to a man who is
very stingy, or to a man proud of his looks, or to an ungrateful man
skilled in gaining the heart of others, without any good resulting from
these connections to her in the end, this loss is called a loss of
wealth not attended by any gain.

(f). When a courtesan is kind to any such man as des[162]cribed above, but
who in addition are favourites of the King, and moreover cruel and
powerful, without any good result in the end, and with a chance of her
being turned away at any moment, this loss is called a loss of wealth
attended by other losses.

In this way gains and losses, and attendant gains and losses in
religious merit and pleasures may become known to the reader, and
combinations of all of them may also be made.

Thus end the remarks on gains and losses, and attendant gains and
losses.

In the next place we come to doubts, which are again of three kinds,
viz.: doubts about wealth, doubts about religious merit, and doubts
about pleasures.

The following are examples.

(a). When a courtesan is not certain how much a man may give her, or
spend upon her, this is called a doubt about wealth.

(b). When a courtesan feels doubtful whether she is right in entirely
abandoning a lover from whom she is unable to get money, she having
taken all his wealth from him in the first instance, this doubt is
called a doubt about religious merit.

(c). When a courtesan is unable to get hold of a lover to her liking,
and is uncertain whether she will derive any pleasure from a person
surrounded by his family, or from a low person, this is called a doubt
about pleasure.

(d). When a courtesan is uncertain whether some powerful but low
principled fellow would cause loss to her on account of her not being
civil to him, this is called a doubt about the loss of wealth.

(e). When a courtesan feels doubtful whether she would lose religious
merit by abandoning a man who is attached to her without giving him the
slightest favour, and thereby causing him unhappiness in this world and
the next,[76] this doubt is called a doubt about the loss of a religious
merit.

(f). When a courtesan is uncertain as to whether she might[163] create
disaffection by speaking out, and revealing her love and thus not get
her desire satisfied, this is called a doubt about the loss of pleasure.

Thus end the remarks on doubts.

Mixed Doubts.

(a). The intercourse or connection with a stranger, whose disposition is
unknown, and who may have been introduced by a lover, or by one who
possessed authority, may be productive either of gain or loss, and
therefore this is called a mixed doubt about the gain and loss of
wealth.

(b). When a courtesan is requested by a friend, or is impelled by pity
to have intercourse with a learned Brahman, a religious student, a
sacrificer, a devotee, or an ascetic who may have all fallen in love
with her, and who may be consequently at the point of death, by doing
this she might either gain or lose religious merit, and therefore this
is called a mixed doubt about the gain and loss of religious merit.

(c). If a courtesan relies solely upon the report of other people (i.e.,
hearsay) about a man, and goes to him without ascertaining herself
whether he possesses good qualities or not, she may either gain or lose
pleasure in proportion as he may be good or bad, and therefore this is
called a mixed doubt about the gain and loss of pleasure.

Uddalika has described the gains and losses on both sides as follows.

(a). If, when living with a lover, a courtesan gets both wealth and
pleasure from him, it is called a gain on both sides.

(b). When a courtesan lives with a lover at her own expense without
getting any profit out of it, and the lover even takes back from her
what he may have formerly given her, it is called a loss on both sides.

(c). When a courtesan is uncertain whether a new acquaintance would
become attached to her, and, moreover, if he became attached to her,
whether he would give[164] her any thing, it is then called a doubt on both
sides about gains.

(d). When a courtesan is uncertain whether a former enemy, if made up by
her at her own expense, would do her some injury on account of his
grudge against her; or, if becoming attached to her, would take away
angrily from her any thing that he may have given to her, this is called
a doubt on both sides about loss.

Babhravya has described the gains and losses on both sides as follows.

(a). When a courtesan can get money from a man whom she may go to see,
and also money from a man whom she may not go to see, this is called a
gain on both sides.

(b). When a courtesan has to incur further expense if she goes to see a
man, and yet runs the risk of incurring an irremediable loss if she does
not go to see him, this is called a loss on both sides.

(c). When a courtesan is uncertain, whether a particular man would give
her anything on her going to see him, without incurring expense on her
part, or whether on her neglecting him another man would give her
something, this is called a doubt on both sides about gain.

(d.) When a courtesan is uncertain, whether, on going at her own expense
to see an old enemy, he would take back from her what he may have given
her, or whether by her not going to see him he would cause some disaster
to fall upon her, this is called a doubt on both sides about loss.

By combining the above, the following six kinds of mixed results are
produced, viz.:

(a). Gain on one side, and loss on the other.

(b). Gain on one side, and doubt of gain on the other.

(c). Gain on one side, and doubt of loss on the other.

(d). Loss on one side, and doubt of gain on the other.

(e). Doubt of gain on one side, and doubt of loss on the other.

(f). Doubt of loss on one side, and loss on the other.

A courtesan, having considered all the above things, and taken council
with her friends, should act so as to acquire gain, the chances of great
gain, and the warding off of any[165] great disaster. Religious merit and
pleasure should also be formed into separate combinations like those of
wealth, and then all should be combined with each other, so as to form
new combinations.

When a courtesan consorts with men she should cause each of them to give
her money as well as pleasure. At particular times, such as the Spring
Festivals, etc., she should make her mother announce to the various men,
that on a certain day her daughter would remain with the man who would
gratify such and such a desire of hers.

When young men approach her with delight, she should think of what she
may accomplish through them.

The combination of gains and losses on all sides are: gain on one side,
and loss on all others; loss on one side and gain on all others; gain on
all sides, loss on all sides.

A courtesan should also consider doubts about gain and doubts about loss
with reference both to wealth, religious merit, and pleasure.

Thus ends the consideration of gain, loss, attendant gains, attendant
losses, and doubts.

The different kinds of courtesans are:

  • A bawd.
  • A female attendant.
  • An unchaste woman.
  • A dancing girl.
  • A female artisan.
  • A woman who has left her family.
  • A woman living on her beauty.
  • And, finally, a regular courtesan.

All the above kinds of courtesans are acquainted with various kinds of
men, and should consider the ways of getting money from them, of
pleasing them, of separating themselves from them, and of re-uniting
with them. They should also take into consideration particular gains and
losses, attendant gains and losses, and doubts in accordance with their
several conditions.

Thus end the considerations of courtesans.

There are also two verses on the subject as follows:

“Men want pleasure, while women want money, and there[166]fore this Part,
which treats of the means of gaining wealth, should be studied.”

“There are some women who seek for love, and there are others who seek
for money; for the former the ways of love are told in previous portions
of this work, while the ways of getting money, as practised by
courtesans, are described in this Part.”

End of Part VI.


[167]

PART VII.

ABOUT THE MEANS OF ATTRACTING OTHERS TO YOURSELF.


CHAPTER I.

ON PERSONAL ADORNMENT; ON SUBJUGATING THE HEARTS OF OTHERS; AND ON TONIC
MEDICINES.

When a person fails to obtain the object of his desires by any of the
ways previously related, he should then have recourse to other ways of
attracting others to himself.

Now, good looks, good qualities, youth, and liberality are the chief and
most natural means of making a person agreeable in the eyes of others.
But in the absence of these a man or a woman must have resort to
artificial means, or to art, and the following are some recipes that may
be found useful.

(a). An ointment made of the tabernamontana coronaria, the costus
speciosus or arabicus, and the flacourtia cataphracta, can be used as an
unguent of adornment.

(b). If a fine powder is made of the above plants, and applied to the
wick of a lamp, which is made to burn with the oil of blue vitrol, the
black pigment or lamp black produced therefrom, when applied to the
eye-lashes, has the effect of making a person look lovely.

(c). The oil of the hog weed, the echites putescens, the sarina plant,
the yellow amaranth, and the leaf of the nymphæ, if applied to the body,
has the same effect.

(d). A black pigment from the same plants produce a similar effect.

(e). By eating the powder of the nelumbrium speciosum, the blue lotus,
and the mesna roxburghii, with ghee and honey, a man becomes lovely in
the eyes of others.

[168](f). The above things, together with the tabernamontana coronaria, and
the xanthochymus pictorius, if used as an ointment, produce the same
results.

(g). If the bone of a peacock or of an hyena be covered with gold, and
tied on the right hand, it makes a man lovely in the eyes of other
people.

(h). In the same way, if a bead, made of the seed of the jujube, or of
the conch shell, be enchanted by the

incantations
mentioned in the
Atharvana Veda, or by the incantations of those well skilled in the
science of magic, and tied on the hand, it produces the same result as
described above.

(i). When a female attendant arrives at the age of puberty, her master
should keep her secluded, and when men ardently desire her on account of
her seclusion, and on account of the difficulty of approaching her, he
should then bestow her hand on such a person as may endow her with
wealth and happiness.

This is a means of increasing the loveliness of a person in the eyes of
others.

In the same way, when the daughter of a courtesan arrives at the age of
puberty, the mother should get together a lot of young men of the same
age, disposition, and knowledge as her daughter, and tell them that she
would give her in marriage to the person who would give her presents of
a particular kind.

After this the daughter should be kept in seclusion as far as possible,
and the mother should give her in marriage to the man who may be ready
to give her the presents agreed upon. If the mother is unable to get so
much out of the man, she should show some of her own things as having
been given to the daughter by the bridegroom.

Or, the mother may allow her daughter to be married to the man
privately, as if she was ignorant of the whole affair, and then
pretending that it has come to her knowledge, she may give her consent
to the union.

The daughter, too, should make herself attractive to the sons of wealthy
citizens, unknown to her mother, and make them attached to her, and for
this purpose should meet them at the time of learning to sing, and in
places where[169] music is played, and at the houses of other people, and
then request her mother, through a female friend, or servant, to be
allowed to unite herself to the man who is most agreeable to her.[77]

When the daughter of a courtesan is thus given to a man, the ties of
marriage should be observed for one year, and after that she may do what
she likes. But even after the end of the year, when otherwise engaged,
if she should be now and then invited by her first husband to come and
see him, she should put aside her present gain, and go to him for the
night.

Such is the mode of temporary marriage among courtesans, and of
increasing their loveliness, and their value in the eyes of others. What
has been said about them should also be understood to apply to the
daughters of dancing women, whose mothers should give them only to such
persons as are likely to become useful to them in various ways.

Thus end the ways of making oneself lovely in the eyes of others.

(a). If a man, after anointing his lingam with a mixture of the powders
of the white thorn apple, the long pepper, and the black pepper, and
honey, engages in sexual union with a woman, he makes her subject to his
will.

(b). The application of a mixture of the leaf of the plant vatodbhranta,
of the flowers thrown on a human corpse when carried out to be burnt,
and the powder of the bones of the peacock, and of the jiwanjiva bird,
produces the same effect.

(c). The remains of a kite who has died a natural death, ground into
powder, and mixed with cowach and honey, has also the same effect.

(d). Anointing oneself with an ointment made of the plant emblica
myrabolans has the power of subjecting women to one’s will.

(e). If a man cuts into small pieces the sprouts of the[170] vajnasunhi
plant, and dips them into a mixture of red arsenic and sulphur, and then
dries them seven times, and applies this powder mixed with honey to his
lingam, he can subjugate a woman to his will directly that he has had
sexual union with her, or, if, by burning these very sprouts at night
and looking at the smoke, he sees a golden moon behind, he will then be
successful with any woman; or if he throws some of the powder of these
same sprouts mixed with the excrement of a monkey upon a maiden, she
will not be given in marriage to any body else.

(f). If pieces of the arris root are dressed with the oil of the mango,
and placed for six months in a hole made in the trunk of the sisu tree,
and are then taken out and made up into an ointment, and applied to the
lingam, this is said to serve as the means of subjugating women.

(g). If the bone of a camel is dipped into the juice of the plant
eclipta prostata, and then burnt, and the black pigment produced from
its ashes is placed in a box also made of the bone of a camel, and
applied together with antimony to the eye lashes with a pencil also made
of the bone of a camel, then that pigment is said to be very pure, and
wholesome for the eyes, and serves as a means of subjugating others to
the person who uses it. The same effect can be produced by black pigment
made of the bones of hawks, vultures, and peacocks.

Thus end the ways of subjugating others to one’s own will.

Now the means of increasing sexual vigour are as follows:

(a). A man obtains sexual vigour by drinking milk mixed with sugar, the
root of the uchchata plant, the piper chaba, and liquorice.

(b). Drinking milk mixed with sugar, and having the testicle of a ram or
a goat boiled in it, is also productive of vigour.

(c). The drinking of the juice of the hedysarum gangeticum, the kuili,
and the kshirika plant mixed with milk, produces the same effect.

(d). The seed of the long pepper along with the seeds of the sanseviera
roxburghiana, and the hedysarum gangeticum[171] plant, all pounded together,
and mixed with milk, is productive of a similar result.

(e). According to ancient authors, if a man pounds the seeds or roots of
the trapa
bispinosa,
the kasurika, the tuscan jasmine, and liquorice,
together with the kshirakapoli (a kind of onion), and puts the powder
into milk mixed with sugar and ghee, and having boiled the whole mixture
on a moderate fire, drinks the paste so formed, he will be able to enjoy
innumerable women.

(f). In the same way, if a man mixes rice with the eggs of the sparrow,
and having boiled this in milk, adds to it ghee and honey, and drinks as
much of it as necessary, this will produce the same effect.

(g). If a man takes the outer covering of sesamum seeds, and soaks them
with the eggs of sparrows, and then, having boiled them in milk, mixed
with sugar and ghee, along with the fruits of the trapa bispinosa and
the kasurika plant, and adding to it the flour of wheat and beans, and
then drinks this composition, he is said to be able to enjoy many women.

(h). If ghee, honey, sugar, and liquorice in equal quantities, the juice
of the fennel plant, and milk are mixed together, this nectar-like
composition is said to be holy, and provocative of sexual vigour, a
preservative of life, and sweet to the taste.

(i). The drinking of a paste composed of the asparagus racemosus, the
shvadaushtra plant, the guduchi plant, the long pepper, and liquorice,
boiled in milk, honey, and ghee, in the spring, is said to have the same
effect as the above.

(j). Boiling the asparagus racemosus, and the shvadaushtra plant, along
with the pounded fruits of the premna spinosa in water, and drinking the
same, is said to act in the same way.

(k). Drinking boiled ghee, or clarified butter in the morning during the
spring season, is said to be beneficial to health and strength, and
agreeable to the taste.

(1). If the powder of the seed of the shvadaushtra plant and the flower
of barley are mixed together in equal parts, and a portion of it, i.e.,
two palas in weight, is eaten every morning on getting up, it has the
same effect as the preceding recipe.

There are also verses on the subject as follows:

[172]“The means[78] of producing love and sexual vigour should be learnt from
the science of medicine, from the Vedas, from those who are learned in
the arts of magic, and from confidential relatives. No means should be
tried which are doubtful in their effects, which are likely to cause
injury to the body, which involve the death of animals, and which bring
us in contact with impure things. Such means should only be used as are
holy, acknowledged to be good, and approved of by Brahmans, and
friends.”


[173]

CHAPTER II.

OF THE WAYS OF EXCITING DESIRE, AND MISCELLANEOUS EXPERIMENTS, AND
RECIPES.

If a man is unable to satisfy a Hastini, or elephant woman, he should
have recourse to various means to excite her passion. At the
commencement he should rub her yoni with his hand or fingers, and not
begin to have intercourse with her until she becomes excited, or
experiences pleasure. This is one way of exciting a woman.

Or, he may make use of certain Apadravyas, or things which are put on or
around the lingam to supplement its length or its thickness, so as to
fit it to the yoni. In the opinion of Babhravya, these Apadravyas should
be made of gold, silver, copper, iron, ivory, buffalo’s horn, various
kinds of wood, tin or lead, and should be soft, cool, provocative of
sexual vigour, and well fitted to serve the intended purpose.
Vatsyayana, however, says that they may be made according to the natural
liking of each individual.

The following are the different kinds of Apadravyas.

  1. “The armlet” (Valaya) should
    be
    of the same size as the lingam, and
    should have its outer surface made rough with globules.
  2. “The couple” (Sanghati) is formed of two armlets.
  3. “The bracelet” (Chudaka) is made by joining three or more armlets,
    until they come up to the required length of the lingam.
  4. “The single bracelet” is formed by wrapping a single wire around
    the lingam, according to its dimensions.
  5. The Kantuka or Jalaka is a tube open at both ends, with a hole
    through it, outwardly rough and studded with soft[174] globules, and made to
    fit the side of the yoni, and tied to the waist.

When such a thing cannot be obtained, then a tube made of the wood
apple, or tubular stalk of the bottle gourd, or a reed made soft with
oil and extracts of plants, and tied to the waist with strings, may be
made use of, as also a row of soft pieces of wood tied together.

The above are the things that can be used in connection with or in the
place of the lingam.

The people of the southern countries think that true sexual pleasure
cannot be obtained without perforating the lingam, and they therefore
cause it to be pierced like the lobes of the ears of an infant pierced
for earrings.

Now, when a young man perforates his lingam he should pierce it with a
sharp instrument, and then stand in water so long as the blood continues
to flow. At night he should engage in sexual intercourse, even with
vigour, so as to clean the hole. After this he should continue to wash
the hole with decoctions, and increase the size by putting into it small
pieces of cane, and the wrightia antidysenterica, and thus gradually
enlarging the orifice. It may also be washed with liquorice mixed with
honey, and the size of the hole increased by the fruit stalks of the
sima-patra plant. The hole should be annointed with a small quantity of
oil.

In the hole made in the lingam a man may put Apadravyas of various
forms, such as the “round,” the “round on one side,” the “wooden
mortar,” the “flower,” the “armlet,” the “bone of the heron,” the “goad
of the elephant,” the “collection of eight balls,” the “lock of hair,”
the “place where four roads meet,” and other things named according to
their forms and means of using them. All these Apadravyas should be
rough on the outside according to their requirements.

The ways of enlarging the lingam must be now related.

When a man wishes to enlarge his lingam, he should rub it with the
bristles of certain insects that live in trees, and then, after rubbing
it for ten nights with oils, he should again rub it with the bristles as
before. By continuing to do this a swelling will be gradually produced
in the lingam,[175] and he should then lie on a cot, and cause his lingam to
hang down through a hole in the cot. After this he should take away all
the pain from the swelling by using cool concoctions. The swelling,
which is called “Suka,” and is often brought about among the people of
the Dravida country, lasts for life.

If the lingam is rubbed with the following things, viz., the plant
physalis flexuosa, the shavara-kandaka plant, the jalasuka plant, the
fruit of the egg plant, the butter of a she buffalo, the hastri-charma
plant, and the juice of the vajra-rasa plant, a swelling lasting for one
month will be produced.

By rubbing it with oil boiled in the concoctions of the above things,
the same effect will be produced, but lasting for six months.

The enlargement of the lingam is also effected by rubbing it or
moistening it with oil boiled on a moderate fire along with the seeds of
the
pomegranate,
and the cucumber, the juices of the valuka plant, the
hasti-charma plant, and the egg-plant.

In addition to the above, other means may be learnt from experienced and
confidential persons.

The miscellaneous experiments and recipes are as follows:

(a). If a man mixes the powder of the milk hedge plant, and the kantaka
plant with the excrement of a monkey, and the powdered root of the
lanjalalika plant, and throws this mixture on a woman, she will not love
any body else afterwards.

(b). If a man thickens the juice of the fruits of the cassia fistula,
and the eugenia jambolana by mixing them with the powder of the soma
plant, the vernonia anthelmintica, the eclipta prostata, and the
lohopa-jihirka, and applies this composition to the yoni of a woman, and
then has sexual intercourse with her, his love for her will be
destroyed.

(c). The same effect is produced if a man has connection with a woman
who has bathed in the butter-milk of a she-buffalo mixed with the
powders of the gopalika plant, the banu-padika plant, and the yellow
amaranth.

(d). An ointment made of the flowers of the nauclea cadamba, the hog
plum, and the eugenia jambolana, and used by a woman, causes her to be
disliked by her husband.

[176](e). Garlands made of the above flowers, when worn by the woman, produce
the same effect.

(f). An ointment made of the fruit of the asteracantha longifolia
(kokilaksha) will contract the yoni of a Hastini or elephant woman, and
this contraction lasts for one night.

(g). An ointment made by pounding the roots of the nelumbrium speciosum,
and of the blue lotus, and the powder of the plant physalis flexuosa
mixed with ghee and honey, will enlarge the yoni of the Mrigi or deer
woman.

(h). An ointment made of the fruit of the emblica myrabolans soaked in
the milky juice of the milk hedge plant, of the soma plant, the
calotropis gigantea, and the juice of the fruit of the vernonia
anthelmintica, will make the hair white.

(i). The juice of the roots of the madayantaka plant, the yellow
amaranth, the anjanika plant, the clitoria ternateea, and the
shlakshnaparni plant, used as a lotion, will make the hair grow.

(j). An ointment made by boiling the above roots in oil, and rubbed in,
will make the hair black, and will also gradually restore hair that has
fallen off.

(k) If lac is saturated seven times in the sweat of the testicle of a
white horse, and applied to a red lip, the lip will become white.

(l). The colour of the lips can be regained by means of the madayantika
and other plants mentioned above under (i).

(m). A woman who hears a man playing on a reed pipe which has been
dressed with the juices of the bahupadika plant, the tabernamontana
coronaria, the costus speciosus or arabicus, the pinus deodora, the
euphorbia antiquorum, the vajra and the kantaka plant, becomes his
slave.

(n). If food be mixed with the fruit of the thorn apple (Dathura) it
causes intoxication.

(o). If water be mixed with oil and the ashes of any kind of grass
except the kusha grass, it becomes the colour of milk.

(p). If yellow myrabolans, the hog plum, the shrawana plant, and the
priyangu plant be all pounded together, and applied to iron pots, these
pots become red.

(q). If a lamp, trimmed with oil extracted from the shrawana and
priyangn plants, its wick being made of cloth and the slough[177] of the
skins of snakes, is lighted, and long pieces of wood placed near it,
those pieces of wood will resemble so many snakes.

(r). Drinking the milk of a white cow who has a white calf at her feet
is auspicious, produces fame, and preserves life.

(s). The blessings of venerable Brahmans, well propitiated, have the
same effect.

There are also some verses in conclusion:

“Thus have I written in a few words the ‘Science of love,’ after reading
the texts of ancient authors, and following the ways of enjoyment
mentioned in them.”

“He who is acquainted with the true principles of this science pays
regard to Dharma, Artha, Kama, and to his own experiences, as well as to
the teachings of others, and does not act simply on the dictates of his
own desire. As for the errors in the science of love which I have
mentioned in this work, on my own authority as an author, I have,
immediately after mentioning them, carefully censured and prohibited
them.”

“An act is never looked upon with indulgence for the simple reason that
it is authorised by the science, because it ought to be remembered that
it is the intention of the science, that the rules which it contains
should only be acted upon in particular cases. After reading and
considering the works of Babhravya and other ancient authors, and
thinking over the meaning of the rules given by them, the Kama Sutra was
composed, according to the precepts of Holy Writ, for the benefit of the
world, by Vatsyayana, while leading the life of a religious student, and
wholly engaged in the contemplation of the Deity.”

“This work is not intended to be used merely as an instrument for
satisfying our desires. A person, acquainted with the true principles of
this science, and who preserves his Dharma, Artha, and Kama, and has
regard for the practices of the people, is sure to obtain the mastery
over his senses.”

“In short, an intelligent and prudent person, attending to Dharma and
Artha, and attending to Kama also, without becoming the slave of his
passions, obtains success in everything that he may undertake.”

End of Part VII.


[178]

CONCLUDING REMARKS.

Thus ends, in seven parts, the Kama Sutra of Vatsyayana, which might
otherwise be called a treatise on men and women, their mutual
relationship, and connection with each other.

It is a work that should be studied by all, both old and young; the
former will find in it real truths, gathered by experience, and already
tested by themselves, while the latter will derive the great advantage
of learning things, which some perhaps may otherwise never learn at all,
or which they may only learn when it is too late (“too late” those
immortal words of Mirabeau) to profit by the learning.

It can also be fairly commended to the student of social science and of
humanity, and above all to the student of those early ideas, which have
gradually filtered down through the sands of time, and which seem to
prove that the human nature of to-day is much the same as the human
nature of the long ago.

It has been said of Balzac [the great, if not the greatest of French
novelists] that he seemed to have inherited a natural and intuitive
perception of the feelings of men and women, and has described them with
an analysis worthy of a man of science. The author of the present work
must also have had a considerable knowledge of the humanities. Many of
his remarks are so full of simplicity and truth, that they have stood
the test of time, and stand out still as clear and true as when they
were first written, some eighteen hundred years ago.

As a collection of facts, told in plain and simple language, it must be
remembered that in those early days there was apparently no idea of
embellishing the work, either with a[179] literary style, a flow of
language, or a quantity of superfluous padding. The author tells the
world what he knows in very concise language, without any attempt to
produce an interesting story. From his facts how many novels could be
written! Indeed much of the matter contained in parts III.
IV.
V. and

VI., has formed the basis of many of the stories and the tales of past
centuries.

There will be found in part VII., some curious recipes. Many of them
appear to be as primitive as the book itself, but in later works of the
same nature these recipes and prescriptions appear to have increased,
both as regards quality and quantity. In the Anunga Runga or “The Stage
of Love,” mentioned at page 5 of the Preface in Part I., there are found
no less than thirty-three different subjects for which one hundred and
thirty recipes and prescriptions are given.

As the details may be interesting, these subjects are described as
follows:

  1. For hastening the paroxysm of the woman.
  2. For delaying the organs of the man.
  3. Aphrodisiacs.
  4. For thickening and enlarging the lingam, rendering it sound and strong, hard and lusty.
  5. For narrowing and contracting the yoni.
  6. For perfuming the yoni.
  7. For removing and destroying the hair of the body.
  8. For removing the sudden stopping of the monthly ailment.
  9. For abating the immoderate appearance of the monthly ailment.
  10. For purifying the womb.
  11. For causing pregnancy.
  12. For preventing miscarriage and other accidents.
  13. For ensuring easy labour and ready
    deliverance.
  14. For limiting the number of children.
  15. For thickening and beautifying the hair.
  16. For obtaining a good black colour to it.
  17. For whitening and bleaching it.
  18. For renewing it.
  19. [180]For clearing the skin of the face from eruptions that
    break out and leave black spots upon it.
  20. For removing the black colour of the epidermis.
  21. For enlarging the breasts of women.
  22. For raising and hardening pendulous breasts.
  23. For giving a fragrance to the skin.
  24. For removing the evil savour of perspiration.
  25. For anointing the body after bathing.
  26. For causing a pleasant smell to the breath.
  27. Drugs and charms for the purposes of fascinating, overcoming,
    and subduing either men or women.
  28. Recipes for enabling a woman to attract and preserve her husband’s love.
  29. Magical collyriums for winning love and friendship.
  30. Prescriptions for reducing other persons to submission.
  31. Philter pills, and other charms.
  32. Fascinating incense, or fumigation.
  33. Magical verses which have the power of fascination.

Of the one hundred and thirty recipes given, many of them are absurd,
but not more perhaps than many of the recipes and prescriptions in use
in Europe not so very long ago. Love-philters, charms, and herbal
remedies have been, in early days, as freely used in Europe as in Asia,
and doubtless some people believe in them still in many places.

And now, one word about the author of the work, the good old sage
Vatsyayana. It is much to be regretted that nothing can be discovered
about his life, his belongings, and his surroundings. At the end of Part
VII.
he states that he wrote the work while leading the life of a
religious student [probably at Benares] and while wholly engaged in the
contemplation of the Deity. He must have arrived at a certain age at
that time, for throughout he gives us the benefit of his experience, and
of his opinions, and these bear the stamp of age rather than of youth;
indeed the work could hardly have been written by a young man.

In a beautiful verse of the Vedas of the Christians it has been said of
the peaceful dead, that they rest from their labours, and that their
works do follow them. Yes indeed, the works of men of genius do follow
them, and remain as a[181] lasting treasure. And though there may be
disputes and discussions about the immortality of the body or the soul,
nobody can deny the immortality of genius, which ever remains as a
bright and guiding star to the struggling humanities of succeeding ages.
This work, then, which has stood the test of centuries, has placed
Vatsyayana among the immortals, and on This, and on Him no better elegy
or eulogy can be written than the following lines:

“So long as lips shall kiss, and eyes shall see,

So long lives This, and This gives life to Thee.”


FOOTNOTES:

[1] Dharma is acquisition of religious merit, and is fully
described in Chapter 5, Volume III., of Talboys Wheeler’s ‘History of
India,’ and in the edicts of Asoka.

[2] Artha is acquisition of wealth and property, etc.

[3] Kama is love, pleasure and sensual gratification.

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

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

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

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

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

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

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

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

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

[12] The proviso of being married applies to all the teachers.

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

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

[15] Natural garden flowers.

[16] Such as quails, partridges, parrots, starlings, &c.

[17] The calls of nature always performed by the Hindoos the
first thing in the morning.

[18] A colour made from lac.

[19] This would act instead of soap, which was not introduced
until the rule of the Mahomedans.

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

[21] These are characters generally introduced in the Hindoo
drama; their characteristics will be explained further on.

[22] Noonday sleep is only allowed in summer, when the nights
are short.

[23] These are very common in all parts of India.

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

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

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

[27] A seat in the form of the letter T.

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

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

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

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

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

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

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

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

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

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

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

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

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

[41] The characteristics of these three individuals have been
given in Part I. page 31.

[42] A definition of the sixty-four parts, or divisions, is
given in Chapter II., page 45.

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

[44] Such as the throbbing of the right eye of men and the left
eye of women, etc.

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

[46] A disease consisting of any glandular enlargement in any
part of the body.

[47] A woman, the palms of whose hands and the soles of whose
feet are always perspiring.

[48] These last few lines have been exemplified in many ways in
many novels of this century.

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

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

[51] About this, see a story on the fatal effects of love at
page 114 of “Early Ideas; a Group of Hindoo Stories,” collected and
collated by Anaryan. W. H. Allen and Co., London, 1881.

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

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

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

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

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

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

[58] On peut tout attendre et tout supposer d’une femme
amoureuse.—Balzac.

[59] The wife of the sage Gautama, she was seduced by Indra the
king of the Gods.

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

[61] It is presumed that something like the following French
verses are intended.

Quand on a
juré
le plus
profond
hommage


Voulez-vous qu’infidè
le on change de

langage

Vous
seule
captive mon esprit
ou
mon cœur

Que je puisse dans vos bras seuls
goûter
le bonheur;

Je voudrais, mais en vain, que mon cœur en

délire

Couche

ce papier n’oserait vous dire.

Avec soin, de ces vers lisez leur premiers mots,

Vous verrez quel
remède
il faut
à
tous mes maux.

Or these:

Quand on vous voit, on vous aime;

Quand on vous aime,
où vous voit-on.

[62] It is supposed that storms, earthquakes, famines and
pestilent diseases are here alluded to.

[63] This is a phrase used for a man who does the work of
everybody, and who is fed by the whole village.

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

[65] The modern country of Tailangam, which is to the South of
Rajamundry.

[66] Supposed to be a tract of the country to the south of
Malwa.

[67] Now known by the name of Berar. Its capital was
Kundinpura, which has been identified with the modern Oomravati.

[68] Also called
Aparantakas,
being the northern and southern
Concan.

[69] The modern provinces of Katteeawar. Its capital was called
Girinaguda, or the modern Junagurh.

[70] These are Lust, Anger, Avarice, Spiritual Ignorance,
Pride, and Envy.

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

[72] This may be considered as meaning religious influence, and
alludes to persons who may be gained over by that means.

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

43.

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

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

[76] The souls of men who die with their desires unfulfilled
are said to go to the world of the Manes, and not direct to the Supreme
Spirit.

[77] It is a custom of the courtesans of Oriental countries to
give their daughters temporarily in marriage when they come of age, and
after they have received an education in the Kama Sutra and other arts.
Full details are given of this at page 76 of “Early Ideas, a group of
Hindoo stories, collected and collated by Anaryan. W. H. Allen and Co.,
London, 1881.”

[78] From the earliest times Oriental authors have occupied
themselves about aphrodisiacs. The following note on the subject is
taken from page 29 of a translation of the Hindoo Art of Love, otherwise
the Anunga Runga, alluded to in the preface of this work, Part I., pages
3 and 5:—”Most Eastern treatises divide aphrodisiacs into two different
kinds: 1., the mechanical or natural, such as scarification,
flagellation, etc.; and 2., the medicinal or artificial. To the former
belong the application of insects, as is practised by some savage races;
and all orientalists will remember the tale of the old Brahman, whose
young wife insisted upon his being again stung by a wasp.”


Works issued by the Council of the Kama Shastra Society.

DETAILED PROSPECTUSES CAN BE HAD.

II.

ANANGA-RANGA,

(Stage of the Bodiless One)

OR THE

HINDOO ART OF LOVE,

(Ars Amoris Indica,)

Translated from the Sanskrit and Annotated by

A. F. F. AND B. F. R.

[Ready.

This work may fairly be pronounced unique from the days of Sotades and
Ovid to our time. Western authors have treated the subject either
jocularly, or with a tendency to hymn the joys of immorality. The Indian
author has taken the opposite view, and it is impossible not to admire
the delicacy with which he has handled an exceedingly delicate theme.

III.

THE

PERFUMED GARDEN,

OF THE

SHEIK NEFZAOUI,

OR THE

ARAB ART OF LOVE,

XVIth Century.

Translated from the French Version of the Arabian MS.

[Ready.

***This, the authorized version, is printed in purple and red ink, and
ornamented with Arabesque Initial Ornaments.


Transcriber’s note

All occurrences of “i.e.” have been italicized for consistency.

On Page 128 there is a paragraph listed as “(2)”. However, there is
no preceding paragraph listed as “(1)”. This is unchanged.

The following changes have been made to the text:

Page 3: “Sancrit literature” changed to
Sanscrit literature”.

Page 4: “calied Pachivedas” changed to
called Pachivedas”.

Page 9: “sensual grat fication” changed to “sensual
gratification“.

Page 12: “written by Nundi in one” changed to “written by
Nandi in one”.

Page 12: “Babhravya, an inheritant” changed to “Babhravya, an
inhabitant“.

Page 27: “at the botttom” changed to “at the
bottom“.

Page 29: “should be understand” changed to “should be
understood“.

Page 32: “heir heads shaved” changed to
their heads shaved”.

Page 39: “highesf union” changed to
highest union”.

Page 41: “if ihe ways” changed to “if
the ways”.

Page 45: “neither has the rice seven colours” changed to “neither has
the rice five colours”.

Page 51: “is is called a” changed to
it is called a”.

Page 52: “passion is e ces ve” changed to “passion is
excessive“.

Page 52: “Middllng” changed to
Middling“.

Page 53: “breasts, it is called the” changed to “breasts,
is called
the”.

Page 70: “the ennuch moves about” changed to “the
eunuch moves about”.

Page 70: “passes the tongue ever the end” changed to “passes the tongue
over the end”.

Page 71: “sonthern bank of the Jumna” changed to
southern bank of the
Jumna”.

Page 72: “be made nse of” changed to “be made
use of”.

Page 73: “can then eat sweatmeats” changed to “can then eat
sweetmeats“.

Page 76: “End of Part II” added.

Page 82: “he should them embrace” changed to “he should
then embrace”.

Page 101: “remarried, or a concubine” changed to
re-married, or a
concubine”.

Page 104: “Tho followers of Babhravya says” changed to “The followers of
Babhravya say“.

Page 106: “the ttme of her turn” changed to “the

time of her turn”.

Page 110: “if his inaccesibility” changed to “if his
inaccessibility“.

Page 112: “A covetuous woman” changed to “A
covetous woman”.

Page 117: “better dressed that before” changed to “better dressed

than
before”.

Page 128: “moon-light” changed to “moonlight“.

Page 132: “t lling them” changed to
telling them”.

Page 133: “easily accesible” changed to “easily

accessible“.

Page 133: “whem he is anxious” changed to
whom he is anxious”.

Page 135: “fear of avarice” changed to “fear
or avarice”.

Page 136: “ways for seduciug” changed to “ways of

seducing“.

Page 138: “own maintainance” changed to “own
maintenance“.

Page 140: “beauty, and aimiability” changed to “beauty, and
amiability“.

Page 140: “to ssess activity” changed to “to
possess activity”.

Page 145: “him.” f,” changed to “him.”
If,”.

Page 146: “account of its subtletly” changed to “account of its
subtlety“.

Page 159: “aud well-to-do” changed to
and well-to-do”.

Page 168: “incanations mentioned” changed to
incantations mentioned”.

Page 171: “trapa bisqinosa” changed to “trapa
bispinosa“.

Page 173: “he of the same size” changed to
be of the same size”.

Page 175: “seeds of the pomegranite” changed to “seeds of the
pomegranate“.

Page 179: “ready deliverence” changed to “ready
deliverance“.

Footnote #7: “now nnknown” changed to “now
unknown“.

Footnote #29: “fiction, imitiating him” changed to “fiction,
imitating him”.

Footnote #32: “technical term throughont” changed to “technical term
throughout“.

Footnote #49: “Woman is a monaganous animal” to “Woman is a
monogamous
animal”.

Footnote #61:

“jurè” changed to
juré“.

“profound” changed to
profond“.

“Voulez vous qu’infidele” changed to
Voulez-vous qu’infidèle“.

“language” changed
langage“.

“seul” changed to
seule“.

“et” changed to
ou“.

“gouter” changed to
goûter“.

“delire” changed to
délire“.

“ou” changed to
“.

“remede” changed to
remède“.

“a” changed to
à“.

“ou vous voit on” changed to
où vous voit-on“.

Footnote #68: “Apar ntakas” changed to “Aparantakas“.

Footnote #74: “In India” changed to
in India”.

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