,transcriber's note ,minor punctuation errors have been changed without notice4 ,printer errors have been changed and are listed at the end4 ,,the ,,kama ,,sutra ,,of ,,vatsyayana4 ,,translated ,,from ,,the ,,sanscrit4 ,,in ,,seven ,,parts1 ,,with ,,preface1 ,,introduction1 ,,and ,,concluding ,,remarks4 ,reprint3 ,cosmopoli3 ,,mdccclxxxiii3 for the ,kama ,shastra ,society of ,london and ,benares1 and for private circulation only4 ,,dedicated ,,to ,,that ,,small ,,portion ,,of ,,the ,,british ,,public ,,which ,,takes ,,enlightened ,,interest ,,in ,,studying ,,the ,,manners ,,and ,,customs ,,of ,,the ,,olden ,,east4 ,,preface4 ,in the literature of all countries there will be found a certain number of works treating especially of love4 ,everywhere the subject is dealt with differently1 and from various points of view4 ,in the present publication it is proposed to give a complete translation of what is considered the standard work on love in ,sanscrit literature1 and which is called the ',vatsyayana ,kama ,sutra1' or ,aphorisms on ,love1 by ,vatsyayana4 ,while the introduction will bear with the evidence concerning the date of the writing1 and the commentaries written upon it1 the chapters following the introduction will give a translation of the work itself4 ,it is1 however1 advisable to furnish here a brief analysis of works of the same nature1 prepared by authors who lived and wrote years after ,vatsya had passed away1 but who still considered him as a great authority1 and always quoted him as the chief guide to ,hindoo erotic literature4 ,besides the treatise of ,vatsyayana the following works on the same subject are procurable in ,india3-- #a4 ,the ,ratirahasya1 or secrets of love4 #b4 ,the ,panchasakya1 or the five arrows4 #c4 ,the ,smara ,pradipa1 or the light of love4 #d4 ,the ,ratimanjari1 or the garland of love4 #e4 ,the ,rasmanjari1 or the sprout of love4 #f4 ,the ,anunga ,runga1 or the stage of love2 also called ,kamaledhiplava1 or a boat in the ocean of love4 ,the author of the ',secrets of ,love' 7,no4 #a7 was a poet named ,kukkoka4 ,he composed his work to please one ,venudutta1 who was perhaps a king4 ,when writing his own name at the end of each chapter he calls himself ,siddha patiya pandita1 i4e41 an ingenious man among learned men4 ,the work was translated into ,hindi years ago1 and in this the author's name was written as ,koka4 ,and as the same name crept into all the translations into other languages in ,india1 the book became generally known1 and the subject was popularly called ,koka ,shastra1 or doctrines of ,koka1 which is identical with the ,kama ,shastra1 or doctrines of love1 and the words ,koka ,shastra and ,kama ,shastra are used indiscriminately4 ,the work contains nearly eight hundred verses1 and is divided into ten chapters1 which are called ,pachivedas4 ,some of the things treated of in this work are not to be found in the ,vatsyayana1 such as the four classes of women1 viz41 the ,padmini1 ,chitrini1 ,shankini and ,hastini1 as also the enumeration of the days and hours on which the women of the different classes become subject to love4 ,the author adds that he wrote these things from the opinions of ,gonikaputra and ,nandikeshwara1 both of whom are mentioned by ,vatsyayana1 but their works are not now extant4 ,it is difficult to give any approximate idea as to the year in which the work was composed4 ,it is only to be presumed that it was written after that of ,vatsyayana1 and previous to the other works on this subject that are still extant4 ,vatsyayana gives the names of ten authors on the subject1 all of whose works he had consulted1 but none of which are extant1 and does not mention this one4 ,this would tend to show that ,kukkoka wrote after ,vatsya1 otherwise ,vatsya would assuredly have mentioned him as an author in this branch of literature along with the others4 ,the author of the ',five ,arrows' 7,no4 #b in the list7 was one ,jyotirisha4 ,he is called the chief ornament of poets1 the treasure of the sixty-four arts1 and the best teacher of the rules of music4 ,he says that he composed the work after reflecting on the aphorisms of love as revealed by the gods1 and studying the opinions of ,gonikaputra1 ,muladeva1 ,babhravya1 ,ramtideva1 ,nundikeshwara and ,kshemandra4 ,it is impossible to say whether he had perused all the works of these authors1 or had only heard about them2 anyhow1 none of them appear to be in existence now4 ,this work contains nearly six hundred verses1 and is divided into five chapters1 called ,sayakas or ,arrows4 ,the author of the ',light of ,love' 7,no4 #c7 was the poet ,gunakara1 the son of ,vechapati4 ,the work contains four hundred verses1 and gives only a short account of the doctrines of love1 dealing more with other matters4 ',the ,garland of ,love' 7,no4 #d7 is the work of the famous poet ,jayadeva1 who said about himself that he is a writer on all subjects4 ,this treatise is1 however1 very short1 containing only one hundred and twenty-five verses4 ,the author of the ',sprout of ,love' 7,no4 #e7 was a poet called ,bhanudatta4 ,it appears from the last verse of the manuscript that he was a resident of the province of ,tirhoot1 the son of a ,brahman named ,ganeshwar1 who was also a poet4 ,the work1 written in ,sanscrit1 gives the descriptions of different classes of men and women1 their classes being made out from their age1 description1 conduct1 etc4 ,it contains three chapters1 and its date is not known1 and cannot be ascertained4 ',the ,stage of ,love' 7,no4 #f7 was composed by the poet ,kullianmull1 for the amusement of ,ladkhan1 the son of ,ahmed ,lodi1 the same ,ladkhan being in some places spoken of as ,ladana ,mull1 and in others as ,ladanaballa4 ,he is supposed to have been a relation or connection of the house of ,lodi1 which reigned in ,hindostan from ,a4,d4 #adej-aebf4 ,the work would1 therefore1 have been written in the fifteenth or sixteenth century4 ,it contains ten chapters1 and has been translated into ,english1 but only six copies were printed for private circulation4 ,this is supposed to be the latest of the ,sanscrit works on the subject1 and the ideas in it were evidently taken from previous writings of the same nature4 ,the contents of these works are in themselves a literary curiosity4 ,there are to be found both in ,sanscrit poetry and in the ,sanscrit drama a certain amount of poetical sentiment and romance1 which have1 in every country and in every language1 thrown an immortal halo round the subject4 ,but here it is treated in a plain1 simple1 matter of fact sort of way4 ,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 world4 ,as ,venus was represented by the ,greeks to stand forth as the type of the beauty of woman1 so the ,hindoos describe the ,padmini or ,lotus woman as the type of most perfect feminine excellence1 as follows3 ,she in whom the following signs and symptoms appear is called a ,padmini4 ,her face is pleasing as the full moon2 her body1 well clothed with flesh1 is soft as the ,shiras or mustard flower1 her skin is fine1 tender and fair as the yellow lotus1 never dark coloured4 ,her eyes are bright and beautiful as the orbs of the fawn1 well cut1 and with reddish corners4 ,her bosom is hard1 full and high2 she has a good neck2 her nose is straight and lovely1 and three folds or wrinkles cross her middle--about the umbilical region4 ,her yoni resembles the opening lotus bud1 and her love seed 7,kama salila7 is perfumed like the lily that has newly burst4 ,she walks with swan-like gait1 and her voice is low and musical as the note of the ,kokila bird1 she delights in white raiments1 in fine jewels1 and in rich dresses4 ,she eats little1 sleeps lightly1 and being as respectful and religious as she is clever and courteous1 she is ever anxious to worship the gods1 and to enjoy the conversation of ,brahmans4 ,such1 then1 is the ,padmini or ,lotus woman4 ,detailed descriptions then follow of the ,chitrini or ,art woman2 the ,shankhini or ,conch woman1 and the ,hastini or ,elephant woman1 their days of enjoyment1 their various seats of passion1 the manner in which they should be manipulated and treated in sexual intercourse1 along with the characteristics of the men and women of the various countries in ,hindostan4 ,the details are so numerous1 and the subjects so seriously dealt with1 and at such length1 that neither time nor space will permit of their being given here4 ,one work in the ,english language is somewhat similar to these works of the ,hindoos4 ,it is called ',kalogynomia3 or the ,laws of ,female ,beauty1' being the elementary principles of that science1 by ,t4 ,bell1 ,m4,d41 with twenty-four plates1 and printed in ,london in #ahba4 ,it treats of ,beauty1 of ,love1 of ,sexual ,intercourse1 of the ,laws regulating that ,intercourse1 of ,monogamy and ,polygamy1 of ,prostitution1 of ,infidelity1 ending with a catalogue raisonne of the defects of female beauty4 ,other works in ,english also enter into great details of private and domestic life4 ',the ,elements of ,social ,science1 or ,physical1 ,sexual and ,natural ,religion1' by a ,doctor of ,medicine1 ,london1 #ahhj1 and ',every ,woman's ,book1' by ,dr4 ,waters1 #ahbf4 ,to persons interested in the above subjects these works will be found to contain such details as have been seldom before published1 and which ought to be thoroughly understood by all philanthropists and benefactors of society4 ,after a perusal of the ,hindoo work1 and of the ,english books above mentioned1 the reader will understand the subject1 at all events from a materialistic1 realistic and practical point of view4 ,if all science is founded more or less on a stratum of facts1 there can be no harm in making known to mankind generally certain matters intimately connected with their private1 domestic1 and social life4 ,alas6 complete ignorance of them has unfortunately wrecked many a man and many a woman1 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 incomprehensible1 or which were not thought worthy of their consideration4 ,,introduction4 ,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 language4 ,it happened thus4 ,while translating with the pundits the ',anunga runga1 or the stage of love1' reference was frequently found to be made to one ,vatsya4 ,the sage ,vatsya was of this opinion1 or of that opinion4 ,the sage ,vatsya said this1 and so on4 ,naturally questions were asked who the sage was1 and the pundits replied that ,vatsya was the author of the standard work on love in ,sanscrit literature1 that no ,sanscrit library was complete without his work1 and that it was most difficult now to obtain in its entire state4 ,the copy of the manuscript obtained in ,bombay was defective1 and so the pundits wrote to ,benares1 ,calcutta and ,jeypoor for copies of the manuscript from ,sanscrit libraries in those places4 ,copies having been obtained1 they were then compared with each other1 and with the aid of a ,commentary called ',jayamangla' a revised copy of the entire manuscript was prepared1 and from this copy the ,english translation was made4 ,the following is the certificate of the chief pundit3-- ,the accompanying manuscript is corrected by me after comparing four different copies of the work4 ,i had the assistance of a ,commentary called ',jayamangla' for correcting the portion in the first five parts1 but found great difficulty in correcting the remaining portion1 because1 with the exception of one copy thereof which was tolerably correct1 all the other copies ,i had were far too incorrect4 ,however1 ,i took that portion as correct in which the majority of the copies agreed with each other4 ,the ',aphorisms on ,love1' by ,vatsyayana1 contains about one thousand two hundred and fifty slokas or verses1 and are divided into parts1 parts into chapters1 and chapters into paragraphs4 ,the whole consists of seven parts1 thirty-six chapters1 and sixty-four paragraphs4 ,hardly anything is known about the author4 ,his real name is supposed to be ,mallinaga or ,mrillana1 ,vatsyayana being his family name4 ,at the close of the work this is what he writes about himself3 ,after reading and considering the works of ,babhravya and other ancient authors1 and thinking over the meaning of the rules given by them1 this treatise was composed1 according to the precepts of the ,holy ,writ1 for the benefit of the world1 by ,vatsyayana1 while leading the life of a religious student at ,benares1 and wholly engaged in the contemplation of the ,deity4 ,this work is not to be used merely as an instrument for satisfying our desires4 ,a person acquainted with the true principles of this science1 who preserves his ,dharma 7virtue or religious merit71 his ,artha 7worldly wealth7 and his ,kama 7pleasure or sensual gratification71 and who has regard to the customs of the people1 is sure to obtain the mastery over his senses4 ,in short1 an intelligent and knowing person1 attending to ,dharma and ,artha and also to ,kama1 without becoming the slave of his passions1 will obtain success in everything that he may do4 ,it is impossible to fix the exact date either of the life of ,vatsyayana or of his work4 ,it is supposed that he must have lived between the first and the sixth centuries of the ,christian era1 on the following grounds3--,he mentions that ,satkarni ,srtvahan1 a king of ,kuntal1 killed ,malayevati his wife with an instrument called kartari by striking her in the passion of love1 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 passion4 ,now this king of ,kuntal is believed to have lived and reigned during the first century ,a4,c41 and consequently ,vatsya must have lived after him4 ,on the other hand1 ,virahamihira1 in the eighteenth chapter of his ',brihatsanhita1' treats of the science of love1 and appears to have borrowed largely from ,vatsyayana on the subject4 ,now ,virahamihira is said to have lived during the sixth century ,a4,d41 and as ,vatsya must have written his works previously1 therefore not earlier than the first century1 ,a4,c41 and not later than the sixth century ,a4,d41 must be considered as the approximate date of his existence4 ,on the text of the ',aphorisms on ,love1' by ,vatsyayana1 only two commentaries have been found4 ,one called ',jayamangla' or ',sutrabashya1' and the other ',sutra vritti4' ,the date of the ',jayamangla' is fixed between the tenth and thirteenth centuries ,a4,d41 because while treating of the sixty-four arts an example is taken from the ',kvyapraksha1' which was written about the tenth century ,a4,d4 ,again1 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 ,vishaladeva1 a fact elicited from the following sentence at the end of it3-- ,here ends the part relating to the art of love in the commentary on the ',vatsyayana ,kama ,sutra1' a copy from the library of the king of kings1 ,vishaladeva1 who was a powerful hero1 as it were a second ,arjuna1 and head jewel of the ,chaulukya family4 ,now it is well known that this king ruled in ,guzerat from #abdd to #abfb ,a4,d41 and founded a city called ,visalnagur4 ,the date1 therefore1 of the commentary is taken to be not earlier than the tenth and not later than the thirteenth century4 ,the author of it is supposed to be one ,yashodhara1 the name given him by his preceptor being ,indrapada4 ,he seems to have written it during the time of affliction caused by his separation from a clever and shrewd woman1 at least that is what he himself says at the end of each chapter4 ,it is presumed that he called his work after the name of his absent mistress1 or the word may have some connection with the meaning of her name4 ,this commentary was most useful in explaining the true meaning of ,vatsyayana1 for the commentator appears to have had a considerable knowledge of the times of the older author1 and gives in some places very minute information4 ,this cannot be said of the other commentary1 called ,sutra vritti1 which was written about ,a4,d41 by ,narsing ,shastri1 a pupil of a ,sarveshwar ,shastri2 the latter was a descendant of ,bhaskur1 and so also was our author1 for at the conclusion of every part he calls himself ,bhaskur ,narsing ,shastra4 ,he was induced to write the work by order of the learned ,raja ,vrijalala1 while he was residing in ,benares1 but as to the merits of this commentary it does not deserve much commendation4 ,in many cases the writer does not appear to have understood the meaning of the original author1 and has changed the text in many places to fit in with his own explanations4 ,a complete translation of the original work now follows4 ,it has been prepared in complete accordance with the text of the manuscript1 and is given1 without further comments1 as made from it4 ,,part ,i4 ,,the ,,vatsyayana ,,sutra4 ,,introductory ,,preface4 ,,salutation ,,to ,,dharma1 ,,artha ,,and ,,kama4 ,in the beginning1 the ,lord of ,beings created men and women1 and in the form of commandments in one hundred thousand chapters laid down rules for regulating their existence with regard to ,dharma1#a ,artha1#b and ,kama4#c ,some of these commandments1 namely those which treated of ,dharma1 were separately written by ,swayambhu ,manu2 those that related to ,artha were compiled by ,brihaspati2 and those that referred to ,kama were expounded by ,nandi1 the follower of ,mahadeva1 in one thousand chapters4 ,now these ',kama ,sutra' 7,aphorisms on ,love71 written by ,nandi in one thousand chapters1 were reproduced by ,shvetaketu1 the son of ,uddvalaka1 in an abbreviated form in five hundred chapters1 and this work was again similarly reproduced in an abridged form1 in one hundred and fifty chapters1 by ,babhravya1 an inhabitant of the ,punchala 7,south of ,delhi7 country4 ,these one hundred and fifty chapters were then put together under seven heads or parts named severally-- #ast4 ,sadharana 7general topics74 #bnd4 ,samprayogika 7embraces1 etc474 #crd4 ,kanya ,samprayuktaka 7union of males and females74 #dth4 ,bharyadhikarika 7on one's own wife74 #eth4 ,paradika 7on the wives of other people74 #fth4 ,vaisika 7on courtesans74 #gth4 ,aupamishadika 7on the arts of seduction1 tonic medicines1 etc474 ,the sixth part of this last work was separately expounded by ,dattaka at the request of the public women of ,pataliputra 7,patna71 and in the same way ,charayana explained the first part of it4 ,the remaining parts1 viz41 the second1 third1 fourth1 fifth1 and seventh were each separately expounded by-- ,suvarnanabha 7second part74 ,ghotakamukha 7third part74 ,gonardiya 7fourth part74 ,gonikaputra 7fifth part74 ,kuchumara 7seventh part71 respectively4 ,thus the work being written in parts by different authors was almost unobtainable1 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 related1 and moreover as the original work of ,babhravya was difficult to be mastered on account of its length1 ,vatsyayana1 therefore1 composed his work in a small volume as an abstract of the whole of the works of the above-named authors4 ,,footnotes3 ,footnote #a3 ,dharma is acquisition of religious merit1 and is fully described in ,chapter #e1 ,volume ,,iii41 of ,talboys ,wheeler's ',history of ,india1' and in the edicts of ,asoka4 ,footnote #b3 ,artha is acquisition of wealth and property1 etc4 ,footnote #c3 ,kama is love1 pleasure and sensual gratification4 ,these three words are retained throughout in their original1 as technical terms4 ,they may also be defined as virtue1 wealth and pleasure1 the three things repeatedly spoken of in the ,laws of ,manu4 ,,part ,i4 ,,chapter ,i4 ,,being ,,the ,,index ,,to ,,or ,,contents ,,of ,,the ,,work4 ,chapter ,,ii4 ,observations on the three worldly attainments of ,virtue1 ,wealth and ,love4 ,,iii4 ,on the study of the ,sixty-four ,arts4 ,,iv4 ,on the ,arrangements of a ,house1 and ,household ,furniture2 and about the ,daily ,life of a ,citizen1 his ,companions1 ,amusements1 c4 ,v4 ,about classes of ,women fit and unfit for ,congress with the ,citizen1 and of ,friends1 and ,messengers4 ,,part ,,ii4 ,,on ,,sexual ,,union4 ,chapter ,i4 ,kinds of ,union according to ,dimensions1 ,force of ,desire1 and ,time2 and on the different kinds of ,love4 ,,ii4 ,of the ,embrace4 ,,iii4 ,on ,kissing4 ,,iv4 ,on ,pressing or ,marking with the ,nails4 ,v4 ,on ,biting1 and the ways of ,love to be employed with regard to ,women of different countries4 ,,vi4 ,on the various ways of ,lying ,down1 and the different kinds of ,congress4 ,,vii4 ,on the various ways of ,striking1 and of the ,sounds appropriate to them4 ,,viii4 ,about females acting the part of ,males4 ,,ix4 ,on holding the ,lingam in the ,mouth4 ,x4 ,how to begin and how to end the ,congress4 ,different kinds of ,congress1 and ,love ,quarrels4 ,,part ,,iii4 ,,about ,,the ,,acquisition ,,of ,a ,,wife4 ,chapter ,i4 ,observations on ,betrothal and ,marriage4 ,,ii4 ,about creating ,confidence in the ,girl4 ,,iii4 ,courtship1 and the manifestations of the feelings by outward signs and deeds4 ,,iv4 ,on things to be done only by the ,man1 and the acquisition of the ,girl thereby4 ,also what to be done by a ,girl to gain over a ,man and subject him to her4 ,v4 ,on the different ,forms of ,marriage4 ,,part ,,iv4 ,,about ,a ,,wife4 ,chapter ,i4 ,on the manner of living of a virtuous ,woman1 and of her behaviour during the absence of her ,husband4 ,,ii4 ,on the conduct of the eldest ,wife towards the other ,wives of her husband1 and of the younger ,wife towards the elder ones4 ,also on the conduct of a ,virgin ,widow re-married2 of a ,wife disliked by her ,husband2 of the ,women in the ,king's ,harem2 and of a ,husband who has more than one ,wife4 ,,part ,v4 ,,about ,,the ,,wives ,,of ,,other ,,people4 ,chapter ,i4 ,on the ,characteristics of ,men and ,women1 and the reason why ,women reject the ,addresses of ,men4 ,about ,men who have ,success with ,women1 and about ,women who are easily gained over4 ,,ii4 ,about making ,acquaintance with the ,woman1 and of the efforts to gain her over4 ,,iii4 ,examination of the ,state of a ,woman's mind4 ,,iv4 ,the business of a ,go-between4 ,v4 ,on the ,love of ,persons in authority with the ,wives of other ,people4 ,,vi4 ,about the ,women of the ,royal ,harem1 and of the keeping of one's own ,wife4 ,,part ,,vi4 ,,about ,,courtesans4 ,chapter ,i4 ,of the ,causes of a ,courtesan resorting to ,men2 of the means of ,attaching to herself the ,man desired1 and the kind of ,man that it is desirable to be acquainted with4 ,,ii4 ,of a ,courtesan living with a ,man as his ,wife4 ,,iii4 ,of the means of getting ,money2 of the ,signs of a ,lover who is beginning to be weary1 and of the way to get rid of him4 ,,iv4 ,about a ,re-union with a former ,lover4 ,v4 ,of different kinds of ,gain4 ,,vi4 ,of ,gains and ,losses1 attendant ,gains and ,losses1 and ,doubts2 and lastly1 the different kinds of ,courtesans4 ,,part ,,vii4 ,,on ,,the ,,means ,,of ,,attracting ,,others ,,to ,,one',s ,,self4 ,chapter ,i4 ,on ,personal ,adornment1 subjugating the hearts of others1 and of tonic medicines4 ,,ii4 ,of the ,means of exciting ,desire1 and of the ways of enlarging the ,lingam4 ,miscellaneous ,experiments and ,receipts4 ,,part ,i4 ,,chapter ,,ii4 ,,on ,,the ,,acquisition ,,of ,,dharma1 ,,artha ,,and ,,kama4 ,man1 the period of whose life is one hundred years1 should practise ,dharma1 ,artha1 and ,kama at different times and in such a manner that they may harmonize together and not clash in any way4 ,he should acquire learning in his childhood1 in his youth and middle age he should attend to ,artha and ,kama1 and in his old age he should perform ,dharma1 and thus seek to gain ,moksha1 i4e41 release from further transmigration4 ,or1 on account of the uncertainty of life1 he may practise them at times when they are enjoined to be practised4 ,but one thing is to be noted1 he should lead the life of a religious student until he finishes his education4 ,dharma is obedience to the command of the ,shastra or ,holy ,writ of the ,hindoos to do certain things1 such as the performance of sacrifices1 which are not generally done because they do not belong to this world1 and produce no visible effect2 and not to do other things1 such as eating meat1 which is often done because it belongs to this world1 and has visible effects4 ,dharma should be learnt from the ,shruti 7,holy ,writ71 and from those conversant with it4 ,artha is the acquisition of arts1 land1 gold1 cattle1 wealth1 equipages and friends4 ,it is1 further1 the protection of what is acquired1 and the increase of what is protected4 ,artha should be learnt from the king's officers1 and from merchants who may be versed in the ways of commerce4 ,kama is the enjoyment of appropriate objects by the five senses of hearing1 feeling1 seeing1 tasting1 and smelling1 assisted by the mind together with the soul4 ,the ingredient in this is a peculiar contact between the organ of sense and its object1 and the consciousness of pleasure which arises from that contact is called ,kama4 ,kama is to be learnt from the ,kama ,sutra 7aphorisms on love7 and from the practice of citizens4 ,when all the three1 viz41 ,dharma1 ,artha1 and ,kama come together1 the former is better than the one which follows it1 i4e41 ,dharma is better than ,artha1 and ,artha is better than ,kama4 ,but ,artha should be always first practised by the king1 for the livelihood of men is to be obtained from it only4 ,again1 ,kama being the occupation of public women1 they should prefer it to the other two1 and these are exceptions to the general rule4 ,objection #a4 ,some learned men say that as ,dharma is connected with things not belonging to this world1 it is appropriately treated of in a book2 and so also is ,artha1 because it is practised only by the application of proper means1 and a knowledge of those means can only be obtained by study and from books4 ,but ,kama being a thing which is practised even by the brute creation1 and which is to be found everywhere1 does not want any work on the subject4 ,answer4 ,this is not so4 ,sexual intercourse being a thing dependent on man and woman requires the application of proper means by them1 and those means are to be learnt from the ,kama ,shastra4 ,the non-application of proper means1 which we see in the brute creation1 is caused by their being unrestrained1 and by the females among them only being fit for sexual intercourse at certain seasons and no more1 and by their intercourse not being preceded by thought of any kind4 ,objection #b4 ,the ,lokayatikas#d say3--,religious ordinances should not be observed1 for they bear a future fruit1 and at the same time it is also doubtful whether they will bear any fruit at all4 ,what foolish person will give away that which is in his own hands into the hands of another8 ,moreover1 it is better to have a pigeon to-day than a peacock to-morrow2 and a copper coin which we have the certainty of obtaining1 is better than a gold coin1 the possession of which is doubtful4 ,answer4 ,it is not so4 #ast4 ,holy ,writ1 which ordains the practice of ,dharma1 does not admit of a doubt4 #bnd4 ,sacrifices such as those made for the destruction of enemies1 or for the fall of rain1 are seen to bear fruit4 #crd4 ,the sun1 moon1 stars1 planets and other heavenly bodies appear to work intentionally for the good of the world4 #dth4 ,the existence of this world is effected by the observance of the rules respecting the four classes#e of men and their four stages of life4 #eth4 ,we see that seed is thrown into the ground with the hope of future crops4 ,vatsyayana is therefore of opinion that the ordinances of religion must be obeyed4 ,objection #c4 ,those who believe that destiny is the prime mover of all things say3--,we should not exert ourselves to acquire wealth1 for sometimes it is not acquired although we strive to get it1 while at other times it comes to us of itself without any exertion on our part4 ,everything is therefore in the power of destiny1 who is the lord of gain and loss1 of success and defeat1 of pleasure and pain4 ,thus we see the ,bali#f was raised to the throne of ,indra by destiny1 and was also put down by the same power1 and it is destiny only that can re-instate him4 ,answer4 ,it is not right to say so4 ,as the acquisition of every object pre-supposes at all events some exertion on the part of man1 the application of proper means may be said to be the cause of gaining all our ends1 and this application of proper means being thus necessary 7even where a thing is destined to happen71 it follows that a person who does nothing will enjoy no happiness4 ,objection #d4 ,those who are inclined to think that ,artha is the chief object to be obtained argue thus4 ,pleasures should not be sought for1 because they are obstacles to the practice of ,dharma and ,artha1 which are both superior to them1 and are also disliked by meritorious persons4 ,pleasures also bring a man into distress1 and into contact with low persons2 they cause him to commit unrighteous deeds1 and produce impurity in him2 they make him regardless of the future1 and encourage carelessness and levity4 ,and lastly1 they cause him to be disbelieved by all1 received by none1 and despised by everybody1 including himself4 ,it is notorious1 moreover1 that many men who have given themselves up to pleasure alone1 have been ruined along with their families and relations4 ,thus1 ,king ,dandakya1#g of the ,bhoja dynasty1 carried off a ,brahman's daughter with evil intent1 and was eventually ruined and lost his kingdom4 ,indra1 too1 having violated the chastity of ,ahalya1#h was made to suffer for it4 ,in a like manner the mighty ,kichaka1#i who tried to seduce ,draupadi1 and ,ravana1#aj who attempted to gain over ,sita1 were punished for their crimes4 ,these and many others fell by reason of their pleasures4 ,answer4 ,this objection cannot be sustained1 for pleasures1 being as necessary for the existence and well being of the body as food1 are consequently equally required4 ,they are1 moreover1 the results of ,dharma and ,artha4 ,pleasures are1 therefore1 to be followed with moderation and caution4 ,no one refrains from cooking food because there are beggars to ask for it1 or from sowing seed because there are deer to destroy the corn when it is grown up4 ,thus a man practising ,dharma1 ,artha and ,kama enjoys happiness both in this world and in the world to come4 ,the good perform those actions in which there is no fear as to what is to result from them in the next world1 and in which there is no danger to their welfare4 ,any action which conduces to the practice of ,dharma1 ,artha and ,kama together1 or of any two1 or even one of them1 should be performed1 but an action which conduces to the practice of one of them at the expense of the remaining two should not be performed4 ,,footnotes3 ,footnote #d3 ,these were certainly materialists who seemed to think that a bird in the hand was worth two in the bush4 ,footnote #e3 ,among the ,hindoos the four classes of men are the ,brahmans or priestly class1 the ,kshutrya or warlike class1 the ,vaishya or agricultural and mercantile class1 and the ,shoodra or menial class4 ,the four stages of life are1 the life of a religious student1 the life of a householder1 the life of a hermit1 and the life of a ,sunyasi or devotee4 ,footnote #f3 ,bali was a demon who had conquered ,indra and gained his throne1 but was afterwards overcome by ,vishnu at the time of his fifth incarnation4 ,footnote #g3 ,dandakya is said to have abducted from the forest the daughter of a ,brahman1 named ,bhargava1 and being cursed by the ,brahman1 was buried with his kingdom under a shower of dust4 ,the place was called after his name the ,dandaka forest1 celebrated in the ,ramayana1 but now unknown4 ,footnote #h3 ,ahalya was the wife of the sage ,gautama4 ,indra caused her to believe that he was ,gautama1 and thus enjoyed her4 ,he was cursed by ,gautama and subsequently afflicted with a thousand ulcers on his body4 ,footnote #i3 ,kichaka was the brother-in-law of ,king ,virata1 with whom the ,pandavas had taken refuge for one year4 ,kichaka was killed by ,bhima1 who assumed the disguise of ,draupadi4 ,for this story the ,mahabarata should be referred to4 ,footnote #aj3 ,the story of ,ravana is told in the ,ramayana1 which with the ,mahabarata form the two great epic poems of the ,hindoos2 the latter was written by ,vyasa1 and the former by ,valmiki4 ,,chapter ,,iii4 ,,on ,,the ,,arts ,,and ,,sciences ,,to ,,be ,,studied4 ,man should study the ,kama ,sutra and the arts and sciences subordinate thereto1 in addition to the study of the arts and sciences contained in ,dharma and ,artha4 ,even young maids should study this ,kama ,sutra along with its arts and sciences before marriage1 and after it they should continue to do so with the consent of their husbands4 ,here some learned men object1 and say that females1 not being allowed to study any science1 should not study the ,kama ,sutra4 ,but ,vatsyayana is of opinion that this objection does not hold good1 for women already know the practice of ,kama ,sutra1 and that practice is derived from the ,kama ,shastra1 or the science of ,kama itself4 ,moreover1 it is not only in this but in many other cases that though the practice of a science is known to all1 only a few persons are acquainted with the rules and laws on which the science is based4 ,thus the ,yadnikas or sacrificers1 though ignorant of grammar1 make use of appropriate words when addressing the different ,deities1 and do not know how these words are framed4 ,again1 persons do the duties required of them on auspicious days1 which are fixed by astrology1 though they are not acquainted with the science of astrology4 ,in a like manner riders of horses and elephants train these animals without knowing the science of training animals1 but from practice only4 ,and similarly the people of the most distant provinces obey the laws of the kingdom from practice1 and because there is a king over them1 and without further reason4#aa ,and from experience we find that some women1 such as daughters of princes and their ministers1 and public women1 are actually versed in the ,kama ,shastra4 ,a female1 therefore1 should learn the ,kama ,shastra1 or at least a part of it1 by studying its practice from some confidential friend4 ,she should study alone in private the sixty-four practices that form a part of the ,kama ,shastra4 ,her teacher should be one of the following persons1 viz41 the daughter of a nurse brought up with her and already married1#ab or a female friend who can be trusted in everything1 or the sister of her mother 7i4e41 her aunt71 or an old female servant1 or a female beggar who may have formerly lived in the family1 or her own sister1 who can always be trusted4 ,the following are the arts to be studied1 together with the ,kama ,sutra3-- #a4 ,singing4 #b4 ,playing on musical instruments4 #c4 ,dancing4 #d4 ,union of dancing1 singing1 and playing instrumental music4 #e4 ,writing and drawing4 #f4 ,tattooing4 #g4 ,arraying and adorning an idol with rice and flowers4 #h4 ,spreading and arraying beds or couches of flowers1 or flowers upon the ground4 #i4 ,colouring the teeth1 garments1 hair1 nails1 and bodies1 i4e41 staining1 dyeing1 colouring and painting the same4 #aj4 ,fixing stained glass into a floor4 #aa4 ,the art of making beds1 and spreading out carpets and cushions for reclining4 #ab4 ,playing on musical glasses filled with water4 #ac4 ,storing and accumulating water in aqueducts1 cisterns and reservoirs4 #ad4 ,picture making1 trimming and decorating4 #ae4 ,stringing of rosaries1 necklaces1 garlands and wreaths4 #af4 ,binding of turbans and chaplets1 and making crests and top-knots of flowers4 #ag4 ,scenic representations4 ,stage playing4 #ah4 ,art of making ear ornaments4 #ai4 ,art of preparing perfumes and odours4 #bj4 ,proper disposition of jewels and decorations1 and adornment in dress4 #ba4 ,magic or sorcery4 #bb4 ,quickness of hand or manual skill4 #bc4 ,culinary art1 i4e41 cooking and cookery4 #bd4 ,making lemonades1 sherbets1 acidulated drinks1 and spirituous extracts with proper flavour and colour4 #be4 ,tailor's work and sewing4 #bf4 ,making parrots1 flowers1 tufts1 tassels1 bunches1 bosses1 knobs1 c41 out of yarn or thread4 #bg4 ,solution of riddles1 enigmas1 covert speeches1 verbal puzzles and enigmatical questions4 #bh4 ,a game1 which consisted in repeating verses1 and as one person finished1 another person had to commence at once1 repeating another verse1 beginning with the same letter with which the last speaker's verse ended1 whoever failed to repeat was considered to have lost1 and to be subject to pay a forfeit or stake of some kind4 #bi4 ,the art of mimicry or imitation4 #cj4 ,reading1 including chanting and intoning4 #ca4 ,study of sentences difficult to pronounce4 ,it is played as a game chiefly by women and children1 and consists of a difficult sentence being given1 and when repeated quickly1 the words are often transposed or badly pronounced4 #cb4 ,practice with sword1 single stick1 quarter staff1 and bow and arrow4 #cc4 ,drawing inferences1 reasoning or inferring4 #cd4 ,carpentry1 or the work of a carpenter4 #ce4 ,architecture1 or the art of building4 #cf4 ,knowledge about gold and silver coins1 and jewels and gems4 #cg4 ,chemistry and mineralogy4 #ch4 ,colouring jewels1 gems and beads4 #ci4 ,knowledge of mines and quarries4 #dj4 ,gardening2 knowledge of treating the diseases of trees and plants1 of nourishing them1 and determining their ages4 #da4 ,art of cock fighting1 quail fighting and ram fighting4 #db4 ,art of teaching parrots and starlings to speak4 #dc4 ,art of applying perfumed ointments to the body1 and of dressing the hair with unguents and perfumes and braiding it4 #dd4 ,the art of understanding writing in cypher1 and the writing of words in a peculiar way4 #de4 ,the art of speaking by changing the forms of words4 ,it is of various kinds4 ,some speak by changing the beginning and end of words1 others by adding unnecessary letters between every syllable of a word1 and so on4 #df4 ,knowledge of language and of the vernacular dialects4 #dg4 ,art of making flower carriages4 #dh4 ,art of framing mystical diagrams1 of addressing spells and charms1 and binding armlets4 #di4 ,mental exercises1 such as completing stanzas or verses on receiving a part of them2 or supplying one1 two or three lines when the remaining lines are given indiscriminately from different verses1 so as to make the whole an entire verse with regard to its meaning2 or arranging the words of a verse written irregularly by separating the vowels from the consonants1 or leaving them out altogether2 or putting into verse or prose sentences represented by signs or symbols4 ,there are many other such exercises4 #ej4 ,composing poems4 #ea4 ,knowledge of dictionaries and vocabularies4 #eb4 ,knowledge of ways of changing and disguising the appearance of persons4 #ec4 ,knowledge of the art of changing the appearance of things1 such as making cotton to appear as silk1 coarse and common things to appear as fine and good4 #ed4 ,various ways of gambling4 #ee4 ,art of obtaining possession of the property of others by means of muntras or incantations4 #ef4 ,skill in youthful sports4 #eg4 ,knowledge of the rules of society1 and of how to pay respects and compliments to others4 #eh4 ,knowledge of the art of war1 of arms1 of armies1 c4 #ei4 ,knowledge of gymnastics4 #fj4 ,art of knowing the character of a man from his features4 #fa4 ,knowledge of scanning or constructing verses4 #fb4 ,arithmetical recreations4 #fc4 ,making artificial flowers4 #fd4 ,making figures and images in clay4 ,a public woman1 endowed with a good disposition1 beauty and other winning qualities1 and also versed in the above arts1 obtains the name of a ,ganika1 or public woman of high quality1 and receives a seat of honour in an assemblage of men4 ,she is1 moreover1 always respected by the king1 and praised by learned men1 and her favour being sought for by all1 she becomes an object of universal regard4 ,the daughter of a king too1 as well as the daughter of a minister1 being learned in the above arts1 can make their husbands favourable to them1 even though these may have thousands of other wives besides themselves4 ,and in the same manner1 if a wife becomes separated from her husband1 and falls into distress1 she can support herself easily1 even in a foreign country1 by means of her knowledge of these arts4 ,even the bare knowledge of them gives attractiveness to a woman1 though the practice of them may be only possible or otherwise according to the circumstances of each case4 ,a man who is versed in these arts1 who is loquacious and acquainted with the arts of gallantry1 gains very soon the hearts of women1 even though he is only acquainted with them for a short time4 ,,footnotes3 ,footnote #aa3 ,the author wishes to prove that a great many things are done by people from practice and custom1 without their being acquainted with the reason of things1 or the laws on which they are based1 and this is perfectly true4 ,footnote #ab3 ,the proviso of being married applies to all the teachers4 ,,chapter ,,iv4 ,,the ,,life ,,of ,a ,,citizen4#ac ,having thus acquired learning1 a man1 with the wealth that he may have gained by gift1 conquest1 purchase1 deposit1#ad or inheritance from his ancestors1 should become a householder1 and pass the life of a citizen4 ,he should take a house in a city1 or large village1 or in the vicinity of good men1 or in a place which is the resort of many persons4 ,this abode should be situated near some water1 and divided into different compartments for different purposes4 ,it should be surrounded by a garden1 and also contain two rooms1 an outer and an inner one4 ,the inner room should be occupied by the females1 while the outer room1 balmy with rich perfumes1 should contain a bed1 soft1 agreeable to the sight covered with a clean white cloth1 low in the middle part1 having garlands and bunches of flowers#ae upon it1 and a canopy above it1 and two pillows1 one at the top1 another at the bottom4 ,there should be also a sort of couch besides1 and at the head of this a sort of stool1 on which should be placed the fragrant ointments for the night1 as well as flowers1 pots containing collyrium and other fragrant substances1 things used for perfuming the mouth1 and the bark of the common citron tree4 ,near the couch1 on the ground1 there should be a pot for spitting1 a box containing ornaments1 and also a lute hanging from a peg made of the tooth of an elephant1 a board for drawing1 a pot containing perfume1 some books1 and some garlands of the yellow amaranth flowers4 ,not far from the couch1 and on the ground1 there should be a round seat1 a toy cart1 and a board for playing with dice2 outside the outer room there should be cages of birds1#af and a separate place for spinning1 carving1 and such like diversions4 ,in the garden there should be a whirling swing and a common swing1 as also a bower of creepers covered with flowers1 in which a raised parterre should be made for sitting4 ,now the householder having got up in the morning and performed his necessary duties1#ag should wash his teeth1 apply a limited quantity of ointments and perfumes to his body1 put some ornaments on his person and collyrium on his eyelids and below his eyes1 colour his lips with alacktaka1#ah and look at himself in the glass4 ,having then eaten betel leaves1 with other things that give fragrance to the mouth1 he should perform his usual business4 ,he should bathe daily1 anoint his body with oil every other day1 apply a lathering#ai substance to his body every three days1 get his head 7including face7 shaved every four days1 and the other parts of his body every five or ten days4#bj ,all these things should be done without fail1 and the sweat of the armpits should also be removed4 ,meals should be taken in the forenoon1 in the afternoon1 and again at night1 according to ,charayana4 ,after breakfast1 parrots and other birds should be taught to speak1 and the fighting of cocks1 quails1 and rams should follow4 ,a limited time should be devoted to diversions with ,pithamardas1 ,vitas1 and ,vidushakas1#ba and then should be taken the midday sleep4#bb ,after this the householder1 having put on his clothes and ornaments1 should1 during the afternoon1 converse with his friends4 ,in the evening there should be singing1 and after that the householder1 along with his friend1 should await in his room1 previously decorated and perfumed1 the arrival of the woman that may be attached to him1 or he may send a female messenger for her1 or go for her himself4 ,after her arrival at his house1 he and his friend should welcome her1 and entertain her with a loving and agreeable conversation4 ,thus end the duties of the day4 ,the following are the things to be done occasionally as diversions or amusements4 #a4 ,holding festivals#bc in honour of different ,deities4 #b4 ,social gatherings of both sexes4 #c4 ,drinking parties4 #d4 ,picnics4 #e4 ,other social diversions4 ,festivals4 ,on some particular auspicious day1 an assembly of citizens should be convened in the temple of ,saraswati4#bd ,there the skill of singers1 and of others who may have come recently to the town1 should be tested1 and on the following day they should always be given some rewards4 ,after that they may either be retained or dismissed1 according as their performances are liked or not by the assembly4 ,the members of the assembly should act in concert1 both in times of distress as well as in times of prosperity1 and it is also the duty of these citizens to show hospitality to strangers who may have come to the assembly4 ,what is said above should be understood to apply to all the other festivals which may be held in honour of the different ,deities1 according to the present rules4 ,social ,gatherings4 ,when men of the same age1 disposition and talents1 fond of the same diversions and with the same degree of education1 sit together in company with public women1#be or in an assembly of citizens1 or at the abode of one among themselves1 and engage in agreeable discourse with each other1 such is called a sitting in company or a social gathering4 ,the subjects of discourse are to be the completion of verses half composed by others1 and the testing the knowledge of one another in the various arts4 ,the women who may be the most beautiful1 who may like the same things that the men like1 and who may have power to attract the minds of others1 are here done homage to4 ,drinking ,parties4 ,men and women should drink in one another's houses4 ,and here the men should cause the public women to drink1 and should then drink themselves1 liquors such as the ,madhu1 ,aireya1 ,sara1 and ,asawa1 which are of bitter and sour taste2 also drinks concocted from the barks of various trees1 wild fruits and leaves4 ,going to ,gardens or ,picnics4 ,in the forenoon1 men1 having dressed themselves should go to gardens on horseback1 accompanied by public women and followed by servants4 ,and having done there all the duties of the day1 and passed the time in various agreeable diversions1 such as the fighting of quails1 cocks and rams1 and other spectacles1 they should return home in the afternoon in the same manner1 bringing with them bunches of flowers1 c4 ,the same also applies to bathing in summer in water from which wicked or dangerous animals have previously been taken out1 and which has been built in on all sides4 ,other ,social ,diversions4 ,spending nights playing with dice4 ,going out on moonlight nights4 ,keeping the festive day in honour of spring4 ,plucking the sprouts and fruits of the mangoe trees4 ,eating the fibres of lotuses4 ,eating the tender ears of corn4 ,picnicing in the forests when the trees get their new foliage4 ,the ,udakakashvedika or sporting in the water4 ,decorating each other with the flowers of some trees4 ,pelting each other with the flowers of the ,kadamba tree1 and many other sports which may either be known to the whole country1 or may be peculiar to particular parts of it4 ,these and similar other amusements should always be carried on by citizens4 ,the above amusements should be followed by a person who diverts himself alone in company with a courtesan1 as well as by a courtesan who can do the same in company with her maid servants or with citizens4 ,a ,pithamarda#bf is a man without wealth1 alone in the world1 whose only property consists of his ,mallika1#bg some lathering1 substance and a red cloth1 who comes from a good country1 and who is skilled in all the arts2 and by teaching these arts is received in the company of citizens1 and in the abode of public women4 ,a ,vita#bh is a man who has enjoyed the pleasures of fortune1 who is a compatriot of the citizens with whom he associates1 who is possessed of the qualities of a householder1 who has his wife with him1 and who is honoured in the assembly of citizens1 and in the abodes of public women1 and lives on their means and on them4 ,a ,vidushaka#bi 7also called a ,vaihasaka1 i4e41 one who provokes laughter7 is a person only acquainted with some of the arts who is a jester1 and who is trusted by all4 ,these persons are employed in matters of quarrels and reconciliations between citizens and public women4 ,this remark applies also to female beggars1 to women with their heads shaved1 to adulterous women1 and to old public women skilled in all the various arts4 ,thus a citizen living in his town or village1 respected by all1 should call on the persons of his own caste who may be worth knowing4 ,he should converse in company and gratify his friends by his society1 and obliging others by his assistance in various matters1 he should cause them to assist one another in the same way4 ,there are some verses on this subject as follows3-- ,a citizen discoursing1 not entirely in the ,sanscrit language1#cj nor wholly in the dialects of the country1 on various topics in society1 obtains great respect4 ,the wise should not resort to a society disliked by the public1 governed by no rules1 and intent on the destruction of others4 ,but a learned man living in a society which acts according to the wishes of the people1 and which has pleasure for its only object is highly respected in this world4 ,,footnotes3 ,footnote #ac3 ,this term would appear to apply generally to an inhabitant of ,hindoostan4 ,it is not meant only for a dweller in a city1 like the ,latin ,urbanus as opposed to ,rusticus4 ,footnote #ad3 ,gift is peculiar to a ,brahman1 conquest to a ,kshatrya1 while purchase1 deposit1 and other means of acquiring wealth belongs to the ,vaishya4 ,footnote #ae3 ,natural garden flowers4 ,footnote #af3 ,such as quails1 partridges1 parrots1 starlings1 c4 ,footnote #ag3 ,the calls of nature always performed by the ,hindoos the first thing in the morning4 ,footnote #ah3 ,a colour made from lac4 ,footnote #ai3 ,this would act instead of soap1 which was not introduced until the rule of the ,mahomedans4 ,footnote #bj3 ,ten days are allowed when the hair is taken out with a pair of pincers4 ,footnote #ba3 ,these are characters generally introduced in the ,hindoo drama2 their characteristics will be explained further on4 ,footnote #bb3 ,noonday sleep is only allowed in summer1 when the nights are short4 ,footnote #bc3 ,these are very common in all parts of ,india4 ,footnote #bd3 ,in the ',asiatic ,miscellany1' and in ,sir ,w4 ,jones's works1 will be found a spirited hymn addressed to this goddess1 who is adored as the patroness of the fine arts1 especially of music and rhetoric1 as the inventress of the ,sanscrit language1 c41 c4 ,she is the goddess of harmony1 eloquence1 and language1 and is somewhat analogous to ,minerva4 ,for further information about her1 see ,edward ,moor's ',hindoo ,pantheon4' ,footnote #be3 ,the public women1 or courtesans 7,vesya71 of the early ,hindoos have often been compared with the ,hetera of the ,greeks4 ,the subject is dealt with at some length in ,h4 ,h4 ,wilson's ',select ,specimens of the ,theatre of the ,hindoos1' in two volumes1 ,trubner ,co41 #ahga4 ,it may be fairly considered that the courtesan was one of the elements1 and an important element too1 of early ,hindoo society1 and that her education and intellect were both superior to that of the women of the household4 ,wilson says1 ,by the ,vesya or courtesan1 however1 we are not to understand a female who has disregarded the obligation of law or the precepts of virtue1 but a character reared by a state of manners unfriendly to the admission of wedded females into society1 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 stranger4 ,footnote #bf3 ,according to this description a ,pithamarda would be a sort of professor of all the arts1 and as such received as the friend and confidant of the citizens4 ,footnote #bg3 ,a seat in the form of the letter ,t4 ,footnote #bh3 ,the ,vita is supposed to represent somewhat the character of the ,parasite of the ,greek comedy4 ,it is possible that he was retained about the person of the wealthy and dissipated as a kind of private instructor1 as well as an entertaining companion4 ,footnote #bi3 ,vidushaka is evidently the buffoon and jester4 ,wilson says of him that he is the humble companion1 not the servant1 of a prince or man of rank1 and it is a curious peculiarity that he is always a ,brahman4 ,he bears more affinity to ,sancho ,panza1 perhaps1 than any other character in western fiction1 imitating him in his combination of shrewdness and simplicity1 his fondness of good living and his love of ease4 ,in the dramas of intrigue he exhibits some of the talents of ,mercury1 but with less activity and ingenuity1 and occasionally suffers by his interference4 ,according to the technical definition of his attributes he is to excite mirth by being ridiculous in person1 age1 and attire4 ,footnote #cj3 ,this means1 it is presumed1 that the citizen should be acquainted with several languages4 ,the middle part of this paragraph might apply to the ,nihilists and ,fenians of the day1 or to secret societies4 ,it was perhaps a reference to the ,thugs4 ,,chapter ,v4 ,,about ,,the ,,kinds ,,of ,,women ,,resorted ,,to ,,by ,,the ,,citizens1 ,,and ,,of ,,friends ,,and ,,messengers4 ,when ,kama is practised by men of the four castes according to the rules of the ,holy ,writ 7i4e41 by lawful marriage7 with virgins of their own caste1 it then becomes a means of acquiring lawful progeny and good fame1 and it is not also opposed to the customs of the world4 ,on the contrary the practice of ,kama with women of the higher castes1 and with those previously enjoyed by others1 even though they be of the same caste1 is prohibited4 ,but the practice of ,kama with women of the lower castes1 with women excommunicated from their own caste1 with public women1 and with women twice married1#ca is neither enjoined nor prohibited4 ,the object of practising ,kama with such women is pleasure only4 ,nayikas1#cb therefore1 are of three kinds1 viz41 maids1 women twice married1 and public women4 ,gonikaputra has expressed an opinion that there is a fourth kind of ,nayika1 viz41 a woman who is resorted to on some special occasion even though she be previously married to another4 ,these special occasions are when a man thinks thus3-- 7a74 ,this woman is self-willed1 and has been previously enjoyed by many others besides myself4 ,i may1 therefore1 safely resort to her as to a public woman though she belongs to a higher caste than mine1 and in so doing ,i shall not be violating the ordinances of ,dharma4 ,or thus3-- 7b74 ,this is a twice-married woman and has been enjoyed by others before me1 there is1 therefore1 no objection to my resorting to her4 ,or thus3-- 7c74 ,this woman has gained the heart of her great and powerful husband1 and exercises a mastery over him1 who is a friend of my enemy2 if1 therefore1 she becomes united with me1 she will cause her husband to abandon my enemy4 ,or thus3-- 7d74 ,this woman will turn the mind of her husband1 who is very powerful1 in my favour1 he being at present disaffected towards me1 and intent on doing me some harm4 ,or thus3-- 7e74 ,by making this woman my friend ,i shall gain the object of some friend of mine1 or shall be able to effect the ruin of some enemy1 or shall accomplish some other difficult purpose4 ,or thus3-- 7f74 ,by being united with this woman1 ,i shall kill her husband1 and so obtain his vast riches which ,i covet4 ,or thus3-- 7g74 ,the union of this woman with me is not attended with any danger1 and will bring me wealth1 of which1 on account of my poverty and inability to support myself1 ,i am very much in need4 ,i shall1 therefore1 obtain her vast riches in this way without any difficulty4 ,or thus3-- 7h74 ,this woman loves me ardently1 and knows all my weak points1 if therefore1 ,i am unwilling to be united with her1 she will make my faults public1 and thus tarnish my character and reputation4 ,or she will bring some gross accusation against me1 of which it may be hard to clear myself1 and ,i shall be ruined4 ,or perhaps she will detach from me her husband1 who is powerful1 and yet under her control1 and will unite him to my enemy1 or will herself join the latter4 ,or thus3-- 7i74 ,the husband of this woman has violated the chastity of my wives1 ,i shall therefore return that injury by seducing his wives4 ,or thus3-- 7j74 ,by the help of this woman ,i shall kill an enemy of the king1 who has taken shelter with her1 and whom ,i am ordered by the king to destroy4 ,or thus3 7k74 ,the woman whom ,i love is under the control of this woman4 ,i shall1 through the influence of the latter1 be able to get at the former4 ,or thus3-- 7l74 ,this woman will bring to me a maid1 who possesses wealth and beauty1 but who is hard to get at1 and under the control of another4 ,or1 lastly1 thus3-- 7m74 ,my enemy is a friend of this woman's husband1 ,i shall therefore cause her to join him1 and will thus create an enmity between her husband and him4 ,for these and similar other reasons the wives of other men may be resorted to1 but it must be distinctly understood that is only allowed for special reasons1 and not for mere carnal desire4 ,charayana thinks that under these circumstances there is also a fifth kind of ,nayika1 viz41 a woman who is kept by a minister1 and who repairs to him occasionally2 or a widow who accomplishes the purpose of a man with the person to whom she resorts4 ,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 ,nayika4 ,ghotakamukha says that the daughter of a public woman1 and a female servant1 who are still virgins1 form a seventh kind of ,nayika4 ,gonardiya puts forth his doctrine that any woman born of good family1 after she has come of age1 is an eighth kind of ,nayika4 ,but these four latter kinds of ,nayikas do not differ much from the first four kinds of them1 as there is no separate object in resorting to them4 ,therefore ,vatsyayana is of opinion that there are only four kinds of ,nayikas1 i4e41 the maid1 the twice married woman1 the public woman1 and the woman resorted to for a special purpose4 ,the following women are not to be enjoyed3-- ,a leper4 ,a lunatic4 ,a woman turned out of caste4 ,a woman who reveals secrets4 ,a woman who publicly expresses desire for sexual intercourse4 ,a woman who is extremely white4 ,a woman who is extremely black4 ,a bad-smelling woman4 ,a woman who is a near relation4 ,a woman who is a female friend4 ,a woman who leads the life of an ascetic4 ,and1 lastly1 the wife of a relation1 of a friend1 of a learned ,brahman1 and of the king4 ,the followers of ,babhravya say that any woman who has been enjoyed by five men is a fit and proper person to be enjoyed4 ,but ,gonikaputra is of opinion that even when this is the case1 the wives of a relation1 of a learned ,brahman and of a king should be excepted4 ,the following are the kind of friends3-- ,one who has played with you in the dust1 i4e41 in childhood4 ,one who is bound by an obligation4 ,one who is of the same disposition and fond of the same things4 ,one who is a fellow student4 ,one who is acquainted with your secrets and faults1 and whose faults and secrets are also known to you4 ,one who is a child of your nurse4 ,one who is brought up with you4 ,one who is an hereditary friend4 ,these friends should possess the following qualities3-- ,they should tell the truth4 ,they should not be changed by time4 ,they should be favourable to your designs4 ,they should be firm4 ,they should be free from covetousness4 ,they should not be capable of being gained over by others4 ,they should not reveal your secrets4 ,charayana says that citizens form friendship with washermen1 barbers1 cowherds1 florists1 druggists1 betel-leaf sellers1 tavern keepers1 beggars1 ,pithamardas1 ,vitas and ,vidushekas1 as also with the wives of all these people4 ,a messenger should possess the following qualities3-- ,skilfulness4 ,boldness4 ,knowledge of the intention of men by their outward signs4 ,absence of confusion1 i4e41 no shyness4 ,knowledge of the exact meaning of what others do or say4 ,good manners4 ,knowledge of appropriate times and places for doing different things4 ,ingenuity in business4 ,quick comprehension4 ,quick application of remedies1 i4e41 quick and ready resources4 ,and this part ends with a verse3-- ,the man who is ingenious and wise1 who is accompanied by a friend1 and who knows the intentions of others1 as also the proper time and place for doing everything1 can gain over1 very easily1 even a woman who is very hard to be obtained4 ,,footnotes3 ,footnote #ca3 ,this term does not apply to a widow1 but to a woman who had probably left her husband1 and is living with some other person as a married woman1 maritalement1 as they say in ,france4 ,footnote #cb3 ,any woman fit to be enjoyed without sin4 ,the object of the enjoyment of women is twofold1 viz41 pleasure and progeny4 ,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 ,nayika4 ,the fourth kind of ,nayika which ,vatsya admits further on is neither enjoyed for pleasure or for progeny1 but merely for accomplishing some special purpose in hand4 ,the word ,nayika is retained as a technical term throughout4 ,,end ,,of ,,part ,i4 ,,part ,,ii4 ,,of ,,sexual ,,union4 ,,chapter ,i4 ,,kinds ,,of ,,sexual ,,union ,,according ,,to 7a7 ,,dimensions4 7b7 ,,force ,,of ,,desire ,,or ,,passion4 7c7 ,,time4 ,kinds of ,union4 ,man is divided into three classes1 viz41 the hare man1 the bull man1 and the horse man1 according to the size of his lingam4 ,woman also1 according to the depth of her yoni1 is either a female deer1 a mare1 or a female elephant4 ,there are thus three equal unions between persons of corresponding dimensions1 and there are six unequal unions1 when the dimensions do not correspond1 or nine in all1 as the following table shows3 ---------------------------------------- ,,equal4 ,,unequal4 ---------------------------------------- ,,men4 ,,women4 ,,men4 ,,women4 -------------------------------------- ,hare4 ,deer4 ,hare4 ,mare4 ,bull4 ,mare4 ,hare4 ,elephant4 ,horse4 ,elephant4 ,bull4 ,deer4 ,bull4 ,elephant4 ,horse4 ,deer4 ,horse4 ,mare4 -------------------------------------- ,in these unequal unions1 when the male exceeds the female in point of size1 his union with a woman who is immediately next to him in size is called high union1 and is of two kinds2 while his union with the woman most remote from him in size is called the highest union1 and is of one kind only4 ,on the other hand when the female exceeds the male in point of size1 her union with a man immediately next to her in size is called low union1 and is of two kinds2 while her union with a man most remote from her in size is called the lowest union1 and is of one kind only4 ,in other words1 the horse and mare1 the bull and deer1 form the high union1 while the horse and deer form the highest union4 ,on the female side1 the elephant and bull1 the mare and hare1 form low unions1 while the elephant and the hare make the lowest unions4 ,there are then1 nine kinds of union according to dimensions4 ,amongst all these1 equal unions are the best1 those of a superlative degree1 i4e41 the highest and the lowest1 are the worst1 and the rest are middling1 and with them the high#cc are better than the low4 ,there are also nine kinds of union according to the force of passion or carnal desire1 as follows3 ---------------------------------------- ---- ,,men4 ,,women4 ,,men4 ,,women4 ---------------------------------------- ---- ,small4 ,small4 ,small4 ,middling4 ,middling4 ,middling4 ,small4 ,intense4 ,intense4 ,intense4 ,middling4 ,small4 ,middling4 ,intense4 ,intense4 ,small4 ,intense4 ,middling4 ---------------------------------------- ---- ,a man is called a man of small passion whose desire at the time of sexual union is not great1 whose semen is scanty1 and who cannot bear the warm embraces of the female4 ,those who differ from this temperament are called men of middling passion1 while those of intense passion are full of desire4 ,in the same way1 women are supposed to have the three degrees of feeling as specified above4 ,lastly1 according to time there are three kinds of men and women1 viz41 the short-timed1 the moderate-timed1 and the long-timed1 and of these as in the previous statements1 there are nine kinds of union4 ,but on this last head there is a difference of opinion about the female1 which should be stated4 ,auddalika says1 ,females do not emit as males do4 ,the males simply remove their desire1 while the females1 from their consciousness of desire1 feel a certain kind of pleasure1 which gives them satisfaction1 but it is impossible for them to tell you what kind of pleasure they feel4 ,the fact from which this becomes evident is1 that males1 when engaged in coition1 cease of themselves after emission1 and are satisfied1 but it is not so with females4 ,this opinion is1 however1 objected to on the grounds that if a male be a long-timed1 the female loves him the more1 but if he be short-timed1 she is dissatisfied with him4 ,and this circumstance1 some say1 would prove that the female emits also4 ,but this opinion does not hold good1 for if it takes a long time to allay a woman's desire1 and during this time she is enjoying great pleasure1 it is quite natural then that she should wish for its continuation4 ,and on this subject there is a verse as follows3 ,by union with men the lust1 desire1 or passion of women is satisfied1 and the pleasure derived from the consciousness of it is called their satisfaction4 ,the followers of ,babhravya1 however1 say that the semen of women continues to fall from the beginning of the sexual union to its end1 and it is right that it should be so1 for if they had no semen there would be no embryo4 ,to this there is an objection4 ,in the beginning of coition the passion of the woman is middling1 and she cannot bear the vigorous thrusts of her lover1 but by degrees her passion increases until she ceases to think about her body1 and then finally she wishes to stop from further coition4 ,this objection1 however1 does not hold good1 for even in ordinary things that revolve with great force1 such as a potter's wheel1 or a top1 we find that the motion at first is slow1 but by degrees it becomes very rapid4 ,in the same way the passion of the woman having gradually increased1 she has a desire to discontinue coition1 when all the semen has fallen away4 ,and there is a verse with regard to this as follows3 ,the fall of the semen of the man takes place only at the end of coition1 while the semen of the woman falls continually1 and after the semen of both has all fallen away then they wish for the discontinuance of coition4#cd ,lastly1 ,vatsyayana is of opinion that the semen of the female falls in the same way as that of the male4 ,now some may ask here3 ,if men and women are beings of the same kind1 and are engaged in bringing about the same result1 why should they have different works to do4 ,vatsya says that this is so1 because the ways of working as well as the consciousness of pleasure in men and women are different4 ,the difference in the ways of working1 by which men are the actors1 and women are the persons acted upon1 is owing to the nature of the male and the female1 otherwise the actor would be sometimes the person acted upon1 and vice vers4 ,and from this difference in the ways of working follows the difference in the consciousness of pleasure1 for a man thinks1 this woman is united with me1 and a woman thinks1 ,i am united with this man4 ,it may be said that if the ways of working in men and women are different1 why should not there be a difference1 even in the pleasure they feel1 and which is the result of those ways4 ,but this objection is groundless1 for the person acting and the person acted upon being of different kinds1 there is a reason for the difference in their ways of working2 but there is no reason for any difference in the pleasure they feel1 because they both naturally derive pleasure from the act they perform4#ce ,on this again some may say that when different persons are engaged in doing the same work1 we find that they accomplish the same end or purpose3 while1 on the contrary1 in the case of men and women we find that each of them accomplishes his or her own end separately1 and this is inconsistent4 ,but this is a mistake1 for we find that sometimes two things are done at the same time1 as for instance in the fighting of rams1 both the rams receive the shock at the same time on their heads4 ,again1 in throwing one wood apple against another1 and also in a fight or struggle of wrestlers4 ,if it be said that in these cases the things employed are of the same kind1 it is answered that even in the case of men and women1 the nature of the two persons is the same4 ,and as the difference in their ways of working arises from the difference of their conformation only1 it follows that men experience the same kind of pleasure as women do4 ,there is also a verse on this subject as follows3 ,men and women being of the same nature1 feel the same kind of pleasure1 and therefore a man should marry such a woman as will love him ever afterwards4 ,the pleasure of men and women being thus proved to be of the same kind1 it follows that in regard to time1 there are nine kinds of sexual intercourse1 in the same way as there are nine kinds1 according to the force of passion4 ,there being thus nine kinds of union with regard to dimensions1 force of passion1 and time1 respectively1 by making combinations of them1 innumerable kinds of union would be produced4 ,therefore in each particular kind of sexual union1 men should use such means as they may think suitable for the occasion4#cf ,at the first time of sexual union the passion of the male is intense1 and his time is short1 but in subsequent unions on the same day the reverse of this is the case4 ,with the female1 however1 it is the contrary1 for at the first time her passion is weak1 and then her time long1 but on subsequent occasions on the same day1 her passion is intense and her time short1 until her passion is satisfied4 ,on the different kinds of ,love4 ,men learned in the humanities are of opinion that love is of four kinds1 viz43 #a4 ,love acquired by continual habit4 #b4 ,love resulting from the imagination4 #c4 ,love resulting from belief4 #d4 ,love resulting from the perception of external objects4 7#a74 ,love resulting from the constant and continual performance and habit1 as for instance the love of sexual intercourse1 the love of hunting1 the love of drinking1 the love of gambling1 etc41 etc4 7#b74 ,love which is felt for things to which we are not habituated1 and which proceeds entirely from ideas1 is called love resulting from imagination1 as for instance1 that love which some men and women and eunuchs feel for the ,auparishtaka or mouth congress1 and that which is felt by all for such things as embracing1 kissing1 etc41 etc4 7#c74 ,the love which is mutual on both sides1 and proved to be true1 when each looks upon the other as his or her very own1 such is called love resulting from belief by the learned4 7#d74 ,the love resulting from the perception of eternal objects is quite evident and well-known to the world1 because the pleasure which it affords is superior to the pleasure of the other kinds of love1 which exists only for its sake4 ,what has been said in this chapter upon the subject of sexual union is sufficient for the learned2 but for the edification of the ignorant1 the same will now be treated of at length and in detail4 ,,footnotes3 ,footnote #cc3 ,high unions are said to be better than low ones1 for in the former it is possible for the male to satisfy his own passion without injuring the female1 while in the latter it is difficult for the female to be satisfied by any means4 ,footnote #cd3 ,the strength of passion with women varies a great deal1 some being easily satisfied1 and others eager and willing to go on for a long time4 ,to satisfy these last thoroughly a man must have recourse to art4 ,it is certain that a fluid flows from the woman in larger or smaller quantities1 but her satisfaction is not complete until she has experienced the spasme gnsique1 as described in a ,french work recently published and called ,breviare de l',amour ,experimental par le ,dr4 ,jules ,guyot4 ,footnote #ce3 ,this is a long dissertation very common among ,sanscrit authors1 both when writing and talking socially4 ,they start certain propositions1 and then argue for and against them4 ,what it is presumed the author means1 is1 that though both men and women derive pleasure from the act of coition1 the way it is produced is brought about by different means1 each individual performing his own work in the matter1 irrespective of the other1 and each deriving individually their own consciousness of pleasure from the act they perform4 ,there is a difference in the work that each does1 and a difference in the consciousness of pleasure that each has1 but no difference in the pleasure they feel1 for each feels that pleasure to a greater or lesser degree4 ,footnote #cf3 ,this paragraph should be particularly noted1 for it specially applies to married men and their wives4 ,so many men utterly ignore the feelings of the women1 and never pay the slightest attention to the passion of the latter4 ,to understand the subject thoroughly1 it is absolutely necessary to study it1 and then a person will know that1 as dough is prepared for baking1 so must a woman be prepared for sexual intercourse1 if she is to derive satisfaction from it4 ,,chapter ,,ii4 ,,of ,,the ,,embrace4 ,this part of the ,kama ,shastra1 which treats of sexual union1 is also called ,sixty-four 7,chatushshashti74 ,some old authors say that it is called so1 because it contains sixty-four chapters4 ,others are of opinion that the author of this part being a person named ,panchala1 and the person who recited the part of the ,rig ,veda called ,dashatapa1 which contains sixty-four verses1 being also called ,panchala1 the name sixty-four has been given to the part of the work in honour of the ,rig ,vedas4 ,the followers of ,babhravya say on the other hand that this part contains eight subjects1 viz41 the embrace1 kissing1 scratching with the nails or fingers1 biting1 lying down1 making various sounds1 playing the part of a man1 and the ,auparishtaka1 or mouth congress4 ,each of these subjects being of eight kinds1 and eight multiplied by eight being sixty-four1 this part is therefore named sixty-four4 ,but ,vatsyayana affirms that as this part contains also the following subjects1 viz41 striking1 crying1 the acts of a man during congress1 the various kinds of congress1 and other subjects1 the name sixty-four is given to it only accidentally4 ,as1 for instance1 we say this tree is ,saptaparna1 or seven-leaved1 this offering of rice is ,panchavarna1 or five-coloured1 but the tree has not seven leaves1 neither has the rice five colours4 ,however the part sixty-four is now treated of1 and the embrace1 being the first subject1 will now be considered4 ,now the embrace which indicates the mutual love of a man and woman who have come together is of four kinds1 viz43 ,touching4 ,piercing4 ,rubbing4 ,pressing4 ,the action in each case is denoted by the meaning of the word which stands for it4 7#a74 ,when a man under some pretext or other goes in front or alongside of a woman and touches her body with his own1 it is called the touching embrace4 7#b74 ,when a woman in a lonely place bends down1 as if to pick up something1 and pierces1 as it were1 a man sitting or standing1 with her breasts1 and the man in return takes hold of them1 it is called a piercing embrace4 ,the above two kinds of embrace takes place only between persons who do not1 as yet1 speak freely with each other4 7#c74 ,when two lovers are walking slowly together1 either in the dark1 or in a place of public resort1 or in a lonely place1 and rub their bodies against each other1 it is called a rubbing embrace4 7#d74 ,when on the above occasion one of them presses the other's body forcibly against a wall or pillar1 it is called a pressing embrace4 ,these two last embraces are peculiar to those who know the intentions of each other4 ,at the time of the meeting the four following kinds of embrace are used1 viz43 ,jataveshtitaka1 or the twining of a creeper4 ,vrikshadhirudhaka1 or climbing a tree4 ,tila-,tandulaka1 or the mixture of sesamum seed with rice4 ,kshiraniraka1 or milk and water embrace4 7#a74 ,when a woman1 clinging to a man as a creeper twines round a tree1 bends his head down to hers with the desire of kissing him and slightly makes the sound of sut sut1 embraces him1 and looks lovingly towards him1 it is called an embrace like the twining of a creeper4 7#b74 ,when a woman1 having placed one of her feet on the foot of her lover1 and the other on one of his thighs1 passes one of her arms round his back1 and the other on his shoulders1 makes slightly the sounds of singing and cooing1 and wishes1 as it were1 to climb up him in order to have a kiss1 it is called an embrace like the climbing of a tree4 ,these two kinds of embrace take place when the lover is standing4 7#c74 ,when lovers lie on a bed1 and embrace each other so closely that the arms and thighs of the one are encircled by the arms and thighs of the other1 and are1 as it were1 rubbing up against them1 this is called an embrace like the mixture of sesamum seed with rice4 7#d74 ,when a man and a woman are very much in love with each other1 and not thinking of any pain or hurt1 embrace each other as if they were entering into each other's bodies1 either while the woman is sitting on the lap of the man or in front of him1 or on a bed1 then it is called an embrace like a mixture of milk and water4 ,these two kinds of embrace take place at the time of sexual union4 ,babhravya has thus related to us the above eight kinds of embraces4 ,suvarnanabha1 moreover1 gives us four ways of embracing simple members of the body1 which are3 ,the embrace of the thighs4 ,the embrace of the jaghana1 i4e41 the part of the body from the navel downwards to the thighs4 ,the embrace of the breasts4 ,the embrace of the forehead4 7#a74 ,when one of two lovers presses forcibly one or both of the thighs of the other between his or her own1 it is called the embrace of thighs4 7#b74 ,when a man presses the jaghana or middle part of the woman's body against his own1 and mounts upon her to practise1 either scratching with the nail or finger1 or biting1 or striking1 or kissing1 the hair of the woman being loose and flowing1 it is called the embrace of the jaghana4 7#c74 ,when a man places his breast between the breasts of a woman1 and presses her with it1 it is called the embrace of the breasts4 7#d74 ,when either of the lovers touches the mouth1 the eyes and the forehead of the other with his or her own1 it is called the embrace of the forehead4 ,some say that even shampooing is a kind of embrace1 because there is a touching of bodies in it4 ,but ,vatsyayana thinks that shampooing is performed at a different time1 and for a different purpose1 and it is also of a different character1 it cannot be said to be included in the embrace4 ,there are also some verses on the subject as follows3 ,the whole subject of embracing is of such a nature that men who ask questions about it1 or who hear about it1 or who talk about it1 acquire thereby a desire for enjoyment4 ,even those embraces that are not mentioned in the ,kama ,shastra should be practised at the time of sexual enjoyment1 if they are in any way conducive to the increase of love or passion4 ,the rules of the ,shastra apply so long as the passion of man is middling1 but when the wheel of love is once set in motion1 there is then no ,shastra and no order4 ,,chapter ,,iii4 ,,on ,,kissing4 ,it is said by some that there is no fixed time or order between the embrace1 the kiss1 and the pressing or scratching with the nails or fingers1 but that all these things should be done generally before sexual union takes place1 while striking and making the various sounds generally takes place at the time of the union4 ,vatsyayana1 however1 thinks that anything may take place at any time1 for love does not care for time or order4 ,on the occasion of the first congress1 kissing and the other things mentioned above should be done moderately1 they should not be continued for a long time1 and should be done alternately4 ,on subsequent occasions1 however1 the reverse of all this may take place1 and moderation will not be necessary1 they may continue for a long time1 and for the purpose of kindling love1 they may be all done at the same time4 ,the following are the places for kissing1 viz41 the forehead1 the eyes1 the cheeks1 the throat1 the bosom1 the breasts1 the lips1 and the interior of the mouth4 ,moreover1 the people of the ,lat country kiss also on the following places1 viz41 the joints of the thighs1 the arms1 and the navel4 ,but ,vatsyayana thinks that though kissing is practised by these people in the above places on account of the intensity of their love1 and the customs of their country1 it is not fit to be practised by all4 ,now in a case of a young girl there are three sort of kisses1 viz43 ,the nominal kiss4 ,the throbbing kiss4 ,the touching kiss4 7#a74 ,when a girl only touches the mouth of her lover with her own1 but does not herself do anything1 it is called the nominal kiss4 7#b74 ,when a girl1 setting aside her bashfulness a little1 wishes to touch the lip that is pressed into her mouth1 and with that object moves her lower lip1 but not the upper one1 it is called the throbbing kiss4 7#c74 ,when a girl touches her lover's lip with her tongue1 and having shut her eyes1 places her hands on those of her lover1 it is called the touching kiss4 ,other authors describe four other kinds of kisses1 viz43 ,the straight kiss4 ,the bent kiss4 ,the turned kiss4 ,the pressed kiss4 7#a74 ,when the lips of two lovers are brought into direct contact with each other1 it is called a straight kiss4 7#b74 ,when the heads of two lovers are bent towards each other1 and when so bent kissing takes place1 it is called a bent kiss4 7#c74 ,when one of them turns up the face of the other by holding the head and chin1 and then kissing1 it is called a turned kiss4 7#d74 ,lastly1 when the lower lip is pressed with much force1 it is called a pressed kiss4 ,there is also a fifth kind of kiss called the greatly pressed kiss1 which is effected by taking hold of the lower lip between two fingers1 and then after touching it with the tongue1 pressing it with great force with the lip4 ,as regards kissing1 a wager may be laid as to which will get hold of the lips of the other first4 ,if the woman loses1 she should pretend to cry1 should keep her lover off by shaking her hands1 and turn away from him and dispute with him1 saying let another wager be laid4 ,if she loses this a second time1 she should appear doubly distressed1 and when her lover is off his guard or asleep1 she should get hold of his lower lip1 and hold it in her teeth1 so that it should not slip away1 and then she should laugh1 make a loud noise1 deride him1 dance about1 and say whatever she likes in a joking way1 moving her eyebrows1 and rolling her eyes4 ,such are the wagers and quarrels as far as kissing is concerned1 but the same may be applied with regard to the pressing or scratching with the nails and fingers1 biting and striking4 ,all these1 however1 are only peculiar to men and women of intense passion4 ,when a man kisses the upper lip of a woman1 while she in return kisses his lower lip1 it is called the kiss of the upper lip4 ,when one of them takes both the lips of the other between his or her own1 it is called a clasping kiss4 ,a woman1 however1 only takes this kind of kiss from a man who has no moustache4 ,and on the occasion of this kiss1 if one of them touches the teeth1 the tongue1 and the palate of the other1 with his or her tongue1 it is called the fighting of the tongue4 ,in the same way1 the pressing of the teeth of the one against the mouth of the other is to be practised4 ,kissing is of four kinds1 viz41 moderate1 contracted1 pressed1 and soft1 according to the different parts of the body which are kissed1 for different kinds of kisses are appropriate for different parts of the body4 ,when a woman looks at the face of her lover while he is asleep1 and kisses it to show her intention or desire1 it is called a kiss that kindles love4 ,when a woman kisses her lover while he is engaged in business1 or while he is quarrelling with her1 or while he is looking at something else1 so that his mind may be turned away1 it is called a kiss that turns away4 ,when a lover coming home late at night kisses his beloved1 who is asleep or in bed1 in order to show her his desire1 it is called a kiss that awakens4 ,on such an occasion the woman may pretend to be asleep at the time of her lover's arrival1 so that she may know his intention and obtain respect from him4 ,when a person kisses the reflection of the person he loves in a mirror1 in water1 or on a wall1 it is called a kiss showing the intention4 ,when a person kisses a child sitting on his lap1 or a picture1 or an image1 or figure1 in the presence of the person beloved by him1 it is called a transferred kiss4 ,when at night at a theatre1 or in an assembly of caste men1 a man coming up to a woman kisses a finger of her hand if she be standing1 or a toe of her foot if she be sitting1 or when a woman is shampooing her lover's body1 places her face on his thigh 7as if she was sleepy7 so as to inflame his passion1 and kisses his thigh or great toe1 it is called a demonstrative kiss4 ,there is also a verse on the subject as follows3-- ,whatever things may be done by one of the lovers to the other1 the same should be returned by the other1 i4e41 if the woman kisses him he should kiss her in return1 if she strikes him he should also strike her in return4 ,,chapter ,,iv4 ,,on ,,pressing1 ,,or ,,marking1 ,,or ,,scratching ,,with ,,the ,,nails4 ,when love becomes intense1 pressing with the nails or scratching the body with them is practised1 and it is done on the following occasions3 ,on the first visit2 at the time of setting out on a journey2 on the return from a journey2 at the time when an angry lover is reconciled2 and lastly when the woman is intoxicated4 ,but pressing with the nails is not an usual thing except with those who are intensely passionate1 i4e41 full of passion4 ,it is employed together with biting1 by those to whom the practice is agreeable4 ,pressing with the nails is of the eight following kinds1 according to the forms of the marks which are produced1 viz43 #a4 ,sounding4 #b4 ,half moon4 #c4 ,a circle4 #d4 ,a line4 #e4 ,a tiger's nail or claw4 #f4 ,a peacock's foot4 #g4 ,the jump of a hare4 #h4 ,the leaf of a blue lotus4 ,the places that are to be pressed with the nails are as follows3 the arm pit1 the throat1 the breasts1 the lips1 the jaghana1 or middle parts of the body1 and the thighs4 ,but ,suvarnanabha is of opinion that when the impetuosity of passion is excessive1 then the places need not be considered4 ,the qualities of good nails are that they should be bright1 well set1 clean1 entire1 convex1 soft1 and glossy in appearance4 ,nails are of three kinds according to their size1 viz43 ,small4 ,middling4 ,large4 ,large nails1 which give grace to the hands1 and attract the hearts of women from their appearance1 are possessed by the ,bengalees4 ,small nails1 which can be used in various ways1 and are to be applied only with the object of giving pleasure1 are possessed by the people of the southern districts4 ,middling nails1 which contain the properties of both the above kinds1 belong to the people of the ,maharashtra4 7#a74 ,when a person presses the chin1 the breasts1 the lower lip1 or the jaghana of another so softly that no scratch or mark is left1 but only the hair on the body becomes erect from the touch of the nails1 and the nails themselves make a sound1 it is called a sounding or pressing with the nails4 ,this pressing is used in the case of a young girl when her lover shampoos her1 scratches her head1 and wants to trouble or frighten her4 7#b74 ,the curved mark with the nails1 which is impressed on the neck and the breasts1 is called the half moon4 7#c74 ,when the half moons are impressed opposite to each other1 it is called a circle4 ,this mark with the nails is generally made on the navel1 the small cavities about the buttocks1 and on the joints of the thigh4 7#d74 ,a mark in the form of a small line1 and which can be made on any part of the body1 is called a line4 7#e74 ,this same line1 when it is curved1 and made on the breast1 is called a tiger's nail4 7#f74 ,when a curved mark is made on the breast by means of the five nails1 it is called a peacock's foot4 ,this mark is made with the object of being praised1 for it requires a great deal of skill to make it properly4 7#g74 ,when five marks with the nails are made close to one another near the nipple of the breast1 it is called the jump of a hare4 7#h74 ,a mark made on the breast or on the hips in the form of a leaf of the blue lotus1 is called the leaf of a blue lotus4 ,when a person is going on a journey1 and makes a mark on the thighs1 or on the breast1 it is called a token of remembrance4 ,on such an occasion three or four lines are impressed close to one another with the nails4 ,here ends the marking with the nails4 ,marks of other kinds than the above may also be made with the nails1 for the ancient authors say1 that as there are innumerable degrees of skill among men 7the practice of this art being known to all71 so there are innumerable ways of making these marks4 ,and as pressing or marking with the nails is independent of love1 no one can say with certainty how many different kinds of marks with the nails do actually exist4 ,the reason of this is1 ,vatsyayana says1 that as variety is necessary in love1 so love is to be produced by means of variety4 ,it is on this account that courtezans1 who are well acquainted with various ways and means1 become so desirable1 for if variety is sought in all the arts and amusements1 such as archery and others1 how much more should it be sought after in the present case4 ,the marks of the nails should not be made on married women1 but particular kinds of marks may be made on their private parts for the remembrance and increase of love4 ,there are also some verses on the subject1 as follows3 ,the love of a woman who sees the marks of nails on the private parts of her body1 even though they are old and almost worn out1 becomes again fresh and new4 ,if there be no marks of nails to remind a person of the passages of love1 then love is lessened in the same way as when no union takes place for a long time4 ,even when a stranger sees at a distance a young woman with the marks of nails on her breast1#cg he is filled with love and respect for her4 ,a man1 also1 who carries the marks of nails and teeth on some parts of his body1 influences the mind of a woman1 even though it be ever so firm4 ,in short1 nothing tends to increase love so much as the effects of marking with the nails1 and biting4 ,,footnote3 ,footnote #cg3 ,from this it would appear that in ancient times the breasts of women were not covered1 and this is seen in the painting of the ,ajunta and other caves1 where we find that the breasts of even royal ladies and others are exposed4 ,,chapter ,v4 ,,on ,,biting1 ,,and ,,the ,,means ,,to ,,be ,,employed ,,with ,,regard ,,to ,,women ,,of ,,different ,,countries4 ,all the places that can be kissed1 are also the places that can be bitten1 except the upper lip1 the interior of the mouth1 and the eyes4 ,the qualities of good teeth are as follows3 ,they should be equal1 possessed of a pleasing brightness1 capable of being coloured1 of proper proportions1 unbroken1 and with sharp ends4 ,the defects of teeth on the other hand are1 that they are blunt1 protruding from the gums1 rough1 soft1 large1 and loosely set4 ,the following are the different kinds of biting1 viz43 ,the hidden bite4 ,the swollen bite4 ,the point4 ,the line of points4 ,the coral and the jewel4 ,the line of jewels4 ,the broken cloud4 ,the biting of the boar4 7#a74 ,the biting which is shown only by the excessive redness of the skin that is bitten1 is called the hidden bite4 7#b74 ,when the skin is pressed down on both sides1 it is called the swollen bite4 7#c74 ,when a small portion of the skin is bitten with two teeth only1 it is called the point4 7#d74 ,when such small portions of the skin are bitten with all the teeth1 it is called the line of points4 7#e74 ,the biting which is done by bringing together the teeth and the lips1 is called the coral and the jewel4 ,the lip is the coral1 and the teeth the jewel4 7#f74 ,when biting is done with all the teeth1 it is called the line of jewels4 7#g74 ,the biting which consists of unequal risings in a circle1 and which comes from the space between the teeth1 is called the broken cloud4 ,this is impressed on the breasts4 7#h74 ,the biting which consists of many broad rows of marks near to one another1 and with red intervals1 is called the biting of a boar4 ,this is impressed on the breasts and the shoulders2 and these two last modes of biting are peculiar to persons of intense passion4 ,the lower lip is the place on which the hidden bite1 the swollen bite1 and the point are made2 again the swollen bite1 and the coral and the jewel bite are done on the cheek4 ,kissing1 pressing with the nails1 and biting are the ornaments of the left cheek1 and when the word cheek is used it is to be understood as the left cheek4 ,both the line of points and the line of jewels are to be impressed on the throat1 the arm pit1 and the joints of the thighs2 but the line of points alone is to be impressed on the forehead and the thighs4 ,the marking with the nails1 and the biting of the following things1 viz41 an ornament of the forehead1 an ear ornament1 a bunch of flowers1 a betel leaf1 or a tamala leaf1 which are worn by1 or belong to the woman that is beloved1 are signs of the desire of enjoyment4 ,here end the different kinds of biting4 99 99 99 99 99 ,in the affairs of love a man should do such things as are agreeable to the women of different countries4 ,the women of the central countries 7i4e41 between the ,ganges and the ,jumna7 are noble in their character1 not accustomed to disgraceful practices1 and dislike pressing the nails and biting4 ,the women of the ,balhika country are gained over by striking4 ,the women of ,avantika are fond of foul pleasures1 and have not good manners4 ,the women of the ,maharashtra are fond of practising the sixty-four arts1 they utter low and harsh words1 and like to be spoken to in the same way1 and have an impetuous desire of enjoyment4 ,the women of ,pataliputra 7i4e41 the modern ,patna7 are of the same nature as the women of the ,maharashtra1 but show their likings only in secret4 ,the women of the ,dravida country1 though they are rubbed and pressed about at the time of sexual enjoyment1 have a slow fall of semen1 that is they are very slow in the act of coition4 ,the women of ,vanavasi are moderately passionate1 they go through every kind of enjoyment1 cover their bodies1 and abuse those who utter low1 mean and harsh words4 ,the women of ,avanti hate kissing1 marking with the nails1 and biting1 but they have a fondness for various kinds of sexual union4 ,the women of ,malwa like embracing and kissing1 but not wounding1 and they are gained over by striking4 ,the women of ,abhira1 and those of the country about the ,indus and five rivers 7i4e41 the ,punjab71 are gained over by the ,auparishtaka or mouth congress4 ,the women of ,aparatika are full of passion1 and make slowly the sound ,sit4 ,the women of the ,lat country have even more impetuous desire1 and also make the sound ,sit4 ,the women of the ,stri ,rajya1 and of ,koshola 7,oude71 are full of impetuous desire1 their semen falls in large quantities1 and they are fond of taking medicine to make it do so4 ,the women of the ,audhra country have tender bodies1 they are fond of enjoyment1 and have a liking for voluptuous pleasures4 ,the women of ,ganda have tender bodies1 and speak sweetly4 ,now ,suvarnanabha is of opinion that that which is agreeable to the nature of a particular person1 is of more consequence than that which is agreeable to a whole nation1 and that therefore the peculiarities of the country should not be observed in such cases4 ,the various pleasures1 the dress1 and the sports of one country are in time borrowed by another1 and in such a case these things must be considered as belonging originally to that country4 ,among the things mentioned above1 viz41 embracing1 kissing1 etc41 those which increase passion should be done first1 and those which are only for amusement or variety should be done afterwards4 ,there are also some verses on this subject as follows3 ,when a man bites a woman forcibly1 she should angrily do the same to him with double force4 ,thus a 'point' should be returned with a 'line of points1' and a 'line of points' with a 'broken cloud1' and if she be excessively chafed1 she should at once begin a love quarrel with him4 ,at such a time she should take hold of her lover by the hair1 and bend his head down1 and kiss his lower lip1 and then1 being intoxicated with love1 she should shut her eyes and bite him in various places4 ,even by day1 and in a place of public resort1 when her lover shows her any mark that she may have inflicted on his body1 she should smile at the sight of it1 and turning her face as if she were going to chide him1 she should show him with an angry look the marks on her own body that have been made by him4 ,thus if men and women act according to each other's liking1 their love for each other will not be lessened even in one hundred years4 ,,chapter ,,vi4 ,,of ,,the ,,different ,,ways ,,of ,,lying ,,down1 ,,and ,,various ,,kinds ,,of ,,congress4 ,on the occasion of a high congress the ,mrigi 7,deer7 woman should lie down in such a way as to widen her yoni1 while in a low congress the ,hastini 7,elephant7 woman should lie down so as to contract hers4 ,but in an equal congress they should lie down in the natural position4 ,what is said above concerning the ,mrigi and the ,hastini applies also to the ,vadawa 7,mare7 woman4 ,in a low congress the women should particularly make use of medicine1 to cause her desires to be satisfied quickly4 ,the ,deer-woman has the following three ways of lying down4 ,the widely opened position4 ,the yawning position4 ,the position of the wife of ,indra4 7#a74 ,when she lowers her head and raises her middle parts1 it is called the widely opened position4 ,at such a time the man should apply some unguent1 so as to make the entrance easy4 7#b74 ,when she raises her thighs and keeps them wide apart and engages in congress1 it is called the yawning position4 7#c74 ,when she places her thighs with her legs doubled on them upon her sides1 and thus engages in congress1 it is called the position of ,indrani1 and this is learnt only by practice4 ,the position is also useful in the case of the highest congress4 ,the clasping position is used in low congress1 and in the lowest congress1 together with the pressing position1 the twining position1 and the mare's position4 ,when the legs of both the male and the female are stretched straight out over each other1 it is called the clasping position4 ,it is of two kinds1 the side position and the supine position1 according to the way in which they lie down4 ,in the side position the male should invariably lie on his left side1 and cause the woman to lie on her right side1 and this rule is to be observed in lying down with all kinds of women4 ,when1 after congress has begun in the clasping position1 the woman presses her lover with her thighs1 it is called the pressing position4 ,when the woman places one of her thighs across the thigh of her lover1 it is called the twining position4 ,when a woman forcibly holds in her yoni the lingam after it is in1 it is called the mare's position4 ,this is learnt by practice only1 and is chiefly found among the women of the ,andra country4 ,the above are the different ways of lying down1 mentioned by ,babhravya2 ,suvarnanabha1 however1 gives the following in addition4 ,when the female raises both of her thighs straight up1 it is called the rising position4 ,when she raises both of her legs1 and places them on her lover's shoulders1 it is called the yawning position4 ,when the legs are contracted1 and thus held by the lover before his bosom1 it is called the pressed position4 ,when only one of her legs is stretched out1 it is called the half pressed position4 ,when the woman places one of her legs on her lover's shoulder1 and stretches the other out1 and then places the latter on his shoulder1 and stretches out the other1 and continues to do so alternately1 it is called the splitting of a bamboo4 ,when one of her legs is placed on the head1 and the other is stretched out1 it is called the fixing of a nail4 ,this is learnt by practice only4 ,when both the legs of the woman are contracted1 and placed on her stomach1 it is called the crab's position4 ,when the thighs are raised and placed one upon the other1 it is called the packed position4 ,when the shanks are placed one upon the other1 it is called the lotus-like position4 ,when a man1 during congress1 turns round1 and enjoys the woman without leaving her1 while she embraces him round the back all the time1 it is called the turning position1 and is learnt only by practice4 ,thus says ,suvarnanabha1 these different ways of lying down1 sitting1 and standing should be practised in water1 because it is easy to do so therein4 ,but ,vatsyayana is of opinion that congress in water is improper1 because it is prohibited by the religious law4 ,when a man and a woman support themselves on each other's bodies1 or on a wall1 or pillar1 and thus while standing engage in congress1 it is called the supported congress4 ,when a man supports himself against a wall1 and the woman1 sitting on his hands joined together and held underneath her1 throws her arms round his neck1 and putting her thighs alongside his waist1 moves herself by her feet1 which are touching the wall against which the man is leaning1 it is called the suspended congress4 ,when a woman stands on her hands and feet like a quadruped1 and her lover mounts her like a bull1 it is called the congress of a cow4 ,at this time everything that is ordinarily done on the bosom should be done on the back4 ,in the same way can be carried on the congress of a dog1 the congress of a goat1 the congress of a deer1 the forcible mounting of an ass1 the congress of a cat1 the jump of a tiger1 the pressing of an elephant1 the rubbing of a boar1 and the mounting of a horse4 ,and in all these cases the characteristics of these different animals should be manifested by acting like them4 ,when a man enjoys two women at the same time1 both of whom love him equally1 it is called the united congress4 ,when a man enjoys many women altogether1 it is called the congress of a herd of cows4 ,the following kinds of congress1 viz41 sporting in water1 or the congress of an elephant with many female elephants1 which is said to take place only in the water1 the congress of a collection of goats1 the congress of a collection of deer1 take place in imitation of these animals4 ,in ,gramaneri many young men enjoy a woman that may be married to one of them1 either one after the other1 or at the same time4 ,thus one of them holds her1 another enjoys her1 a third uses her mouth1 a fourth holds her middle part1 and in this way they go on enjoying her several parts alternately4 ,the same things can be done when several men are sitting in company with one courtesan1 or when one courtesan is alone with many men4 ,in the same way this can be done by the women of the ,king's harem when they accidentally get hold of a man4 ,the people in the ,southern countries have also a congress in the anus1 that is called the lower congress4 ,thus ends the various kinds of congress4 ,there are also two verses on the subject as follows4 ,an ingenious person should multiply the kinds of congress after the fashion of the different kinds of beasts and of birds4 ,for these different kinds of congress1 performed according to the usage of each country1 and the liking of each individual1 generate love1 friendship1 and respect in the hearts of women4 ,,chapter ,,vii4 ,,of ,,the ,,various ,,modes ,,of ,,striking1 ,,and ,,of ,,the ,,sounds ,,appropriate ,,to ,,them4 ,sexual intercourse can be compared to a quarrel1 on account of the contrarieties of love and its tendency to dispute4 ,the place of striking with passion is the body1 and on the body the special places are3 ,the shoulders4 ,the head4 ,the space between the breasts4 ,the back4 ,the jaghana1 or middle part of the body4 ,the sides4 ,striking is of four kinds1 viz43 ,striking with the back of the hand4 ,striking with the fingers a little contracted4 ,striking with the fist4 ,striking with the open palm of the hand4 ,on account of its causing pain1 striking gives rise to the hissing sound1 which is of various kinds1 and to the eight kinds of crying1 viz43 ,the sound ,hin4 ,the thundering sound4 ,the cooing sound4 ,the weeping sound4 ,the sound ,phut4 ,the sound ,pht4 ,the sound ,st4 ,the sound ,plt4 ,besides these1 there are also words having a meaning1 such as mother1 and those that are expressive of prohibition1 sufficiency1 desire of liberation1 pain or praise1 and to which may be added sounds like those of the dove1 the cuckoo1 the green pigeon1 the parrot1 the bee1 the sparrow1 the flamingo1 the duck1 and the quail1 which are all occasionally made use of4 ,blows with the fist should be given on the back of the woman1 while she is sitting on the lap of the man1 and she should give blows in return1 abusing the man as if she were angry1 and making the cooing and the weeping sounds4 ,while the woman is engaged in congress the space between the breasts should be struck with the back of the hand1 slowly at first1 and then proportionately to the increasing excitement1 until the end4 ,at this time the sounds ,hin and others may be made1 alternately or optionally1 according to habit4 ,when the man1 making the sound ,pht1 strikes the woman on the head1 with the fingers of his hand a little contracted1 it is called ,prasritaka1 which means striking with the fingers of the hand a little contracted4 ,in this case the appropriate sounds are the cooing sound1 the sound ,pht1 and the sound ,phut in the interior of the mouth1 and at the end of congress the sighing and weeping sounds4 ,the sound ,pht is an imitation of the sound of a bamboo being split1 while the sound ,phut is like the sound made by something falling into water4 ,at all times when kissing and such like things are begun1 the woman should give a reply with a hissing sound4 ,during the excitement when the woman is not accustomed to striking1 she continually utters words expressive of prohibition1 sufficiently1 or desire of liberation1 as well as the words father1 mother1 intermingled with the sighing1 weeping and thundering sounds4#ch ,towards the conclusion of the congress1 the breasts1 the jaghana1 and the sides of the woman should be pressed with the open palms of the hand1 with some force1 until the end of it1 and then sounds like those of the quail1 or the goose should be made4 ,there are also two verses on the subject as follows3 ,the characteristics of manhood are said to consist of roughness and impetuosity1 while weakness1 tenderness1 sensibility1 and an inclination to turn away from unpleasant things are the distinguishing marks of womanhood4 ,the excitement of passion1 and peculiarities of habit may sometimes cause contrary results to appear1 but these do not last long1 and in the end the natural state is resumed4 ,the wedge on the bosom1 the scissors on the head1 the piercing instrument on the cheeks1 and the pinchers on the breasts and sides1 may also be taken into consideration with the other four modes of striking1 and thus give eight ways altogether4 ,but these four ways of striking with instruments are peculiar to the people of the southern countries1 and the marks caused by them are seen on the breasts of their women4 ,they are local peculiarities1 but ,vatsyayana is of opinion that the practice of them is painful1 barbarous1 and base1 and quite unworthy of imitation4 ,in the same way anything that is a local peculiarity should not always be adopted elsewhere1 and even in the place where the practice is prevalent1 excess of it should always be avoided4 ,instances of the dangerous use of them may be given as follows4 ,the ,king of the ,panchalas killed the courtezan ,madhavasena by means of the wedge during congress4 ,king ,shatakarni ,shatavahana of the ,kuntalas deprived his great ,queen ,malayavati of her life by a pair of scissors1 and ,naradeva1 whose hand was deformed1 blinded a dancing girl by directing a piercing instrument in a wrong way4 ,there are also two verses on the subject as follows3 ,about these things there cannot be either enumeration or any definite rule4 ,congress having once commenced1 passion alone gives birth to all the acts of the parties4 ,such passionate actions and amorous gesticulations or movements1 which arise on the spur of the moment1 and during sexual intercourse1 cannot be defined1 and are as irregular as dreams4 ,a horse having once attained the fifth degree of motion goes on with blind speed1 regardless of pits1 ditches1 and posts in his way2 and in the same manner a loving pair become blind with passion in the heat of congress1 and go on with great impetuosity1 paying not the least regard to excess4 ,for this reason one who is well acquainted with the science of love1 and knowing his own strength1 as also the tenderness1 impetuosity1 and strength of the young woman1 should act accordingly4 ,the various modes of enjoyment are not for all times or for all persons1 but they should only be used at the proper time1 and in the proper countries and places4 ,,footnote3 ,footnote #ch3 ,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 congress4 ,some women like to be talked to in the most loving way1 others in the most abusive way1 and so on4 ,some women enjoy themselves with closed eyes in silence1 others make a great noise over it1 and some almost faint away4 ,the great art is to ascertain what gives them the greatest pleasure1 and what specialities they like best4 ,,chapter ,,viii4 ,,about ,,women ,,acting ,,the ,,part ,,of ,a ,,man2 ,,and ,,of ,,the ,,work ,,of ,a ,,man4 ,when a woman sees that her lover is fatigued by constant congress1 without having his desire satisfied1 she should1 with his permission1 lay him down upon his back1 and give him assistance by acting his part4 ,she may also do this to satisfy the curiosity of her lover1 or her own desire of novelty4 ,there are two ways of doing this1 the first is when during congress she turns round1 and gets on the top of her lover1 in such a manner as to continue the congress1 without obstructing the pleasure of it2 and the other is when she acts the man's part from the beginning4 ,at such a time1 with flowers in her hair hanging loose1 and her smiles broken by hard breathings1 she should press upon her lover's bosom with her own breasts1 and lowering her head frequently1 should do in return the same actions which he used to do before1 returning his blows and chaffing him1 should say1 ,i was laid down by you1 and fatigued with hard congress1 ,i shall now therefore lay you down in return4 ,she should then again manifest her own bashfulness1 her fatigue1 and her desire of stopping the congress4 ,in this way she should do the work of a man1 which we shall presently relate4 ,whatever is done by a man for giving pleasure to a woman is called the work of a man1 and is as follows3-- ,while the woman is lying on his bed1 and is as it were abstracted by his conversation1 he should loosen the knot of her under garments1 and when she begins to dispute with him1 he should overwhelm her with kisses4 ,then when his lingam is erect he should touch her with his hands in various places1 and gently manipulate various parts of the body4 ,if the woman is bashful1 and if it is the first time that they have come together1 the man should place his hands between her thighs1 which she would probably keep close together1 and if she is a very young girl1 he should first get his hands upon her breasts1 which she would probably cover with her own hands1 and under her armpits and on her neck4 ,if however she is a seasoned woman1 he should do whatever is agreeable either to him or to her1 and whatever is fitting for the occasion4 ,after this he should take hold of her hair1 and hold her chin in his fingers for the purpose of kissing her4 ,on this1 if she is a young girl1 she will become bashful and close her eyes4 ,any how he should gather from the action of the woman what things would be pleasing to her during congress4 ,here ,suvarnanabha says that while a man is doing to the woman what he likes best during congress1 he should always make a point of pressing those parts of her body on which she turns her eyes4 ,the signs of the enjoyment and satisfaction of the women are as follows3 her body relaxes1 she closes her eyes1 she puts aside all bashfulness1 and shows increased willingness to unite the two organs as closely together as possible4 ,on the other hand1 the signs of her want of enjoyment and of failing to be satisfied are as follows3 she shakes her hands1 she does not let the man get up1 feels dejected1 bites the man1 kicks him1 and continues to go on moving after the man has finished4 ,in such cases the man should rub the yoni of the woman with his hand and fingers 7as the elephant rubs anything with his trunk7 before engaging in congress1 until it is softened1 and after that is done he should proceed to put his lingam into her4 ,the acts to be done by the man are3 ,moving forward4 ,friction or churning4 ,piercing4 ,rubbing4 ,pressing4 ,giving a blow4 ,the blow of a boar4 ,the blow of a bull4 ,the sporting of a sparrow4 7#a74 ,when the organs are brought together properly and directly it is called moving the organ forward4 7#b74 ,when the lingam is held with the hand1 and turned all round in the yoni1 it is called churning4 7#c74 ,when the yoni is lowered1 and the upper part of it is struck with the lingam1 it is called piercing4 7#d74 ,when the same thing is done on the lower part of the yoni1 it is called rubbing4 7#e74 ,when the yoni is pressed by the lingam for a long time1 it is called pressing4 7#f74 ,when the lingam is removed to some distance from the yoni1 and then forcibly strikes it1 it is called giving a blow4 7#g74 ,when only one part of the yoni is rubbed with the lingam1 it is called the blow of a boar4 7#h74 ,when both sides of the yoni are rubbed in this way1 it is called the blow of a bull4 7#i74 ,when the lingam is in the yoni1 and moved up and down frequently1 and without being taken out1 it is called the sporting of a sparrow4 ,this takes place at the end of congress4 ,when a woman acts the part of a man1 she has the following things to do in addition to the nine given above1 viz4 ,the pair of tongs4 ,the top4 ,the swing4 7#a74 ,when the woman holds the lingam in her yoni1 draws it in1 presses it1 and keeps it thus in her for a long time1 it is called the pair of tongs4 7#b74 ,when1 while engaged in congress1 she turns round like a wheel1 it is called the top4 ,this is learnt by practice only4 7#c74 ,when1 on such an occasion1 the man lifts up the middle part of his body1 and the woman turns round her middle part1 it is called the swing4 ,when the woman is tired1 she should place her forehead on that of her lover1 and should thus take rest without disturbing the union of the organs1 and when the woman has rested herself the man should turn round and begin the congress again4 ,there are also some verses on the subject as follows3 ,though a woman is reserved1 and keeps her feelings concealed1 yet when she gets on the top of a man1 she then shows all her love and desire4 ,a man should gather from the actions of the woman of what disposition she is1 and in what way she likes to be enjoyed4 ,a woman during her monthly courses1 a woman who has been lately confined1 and a fat woman should not be made to act the part of a man4 ,,chapter ,,xi4 ,,of ,,the ,,auparishtaka#ci ,,or ,,mouth ,,congress4 ,there are two kinds of eunuchs1 those that are disguised as males1 and those that are disguised as females4 ,eunuchs disguised as females imitate their dress1 speech1 gestures1 tenderness1 timidity1 simplicity1 softness and bashfulness4 ,the acts that are done on the jaghana or middle parts of women1 are done in the mouths of these eunuchs1 and this is called ,auparishtaka4 ,these eunuchs derive their imaginable pleasure1 and their livelihood from this kind of congress1 and they lead the life of courtezans4 ,so much concerning eunuchs disguised as females4 ,eunuchs disguised as males keep their desires secret1 and when they wish to do anything they lead the life of shampooers4 ,under the pretence of shampooing1 an eunuch of this kind embraces and draws towards himself the thighs of the man whom he is shampooing1 and after this he touches the joints of his thighs and his jaghana1 or central portions of his body4 ,then1 if he finds the lingam of the man erect1 he presses it with his hands1 and chaffs him for getting into that state4 ,if after this1 and after knowing his intention1 the man does not tell the eunuch to proceed1 then the latter does it of his own accord and begins the congress4 ,if however he is ordered by the man to do it1 then he disputes with him1 and only consents at last with difficulty4 ,the following eight things are then done by the eunuch one after the other1 viz4 ,the nominal congress4 ,biting the sides4 ,pressing outside4 ,pressing inside4 ,kissing4 ,rubbing4 ,sucking a mangoe fruit4 ,swallowing up4 ,at the end of each of these the eunuch expresses his wish to stop1 but when one of them is finished1 the man desires him to do another1 and after that is done1 then the one that follows it1 and so on4 7#a74 ,when1 holding the man's lingam with his hand1 and placing it between his lips1 the eunuch moves about his mouth1 it is called the nominal congress4 7#b74 ,when1 covering the end of the lingam with his fingers collected together like the bud of a plant or flower1 the eunuch presses the sides of it with his lips1 using his teeth also1 it is called biting the sides4 7#c74 ,when1 being desired to proceed1 the eunuch presses the end of the lingam with his lips closed together1 and kisses it as if he were drawing it out1 it is called the outside pressing4 7#d74 ,when1 being asked to go on1 he put the lingam further into his mouth1 and presses it with his lips and then takes it out1 it is called the inside pressing4 7#e74 ,when1 holding the lingam in his hand1 the eunuch kisses it as if he were kissing the lower lip1 it is called kissing4 7#f74 ,when1 after kissing it1 he touches it with his tongue everywhere1 and passes the tongue over the end of it1 it is called rubbing4 7#g74 ,when1 in the same way1 he puts the half of it into his mouth1 and forcibly kisses and sucks it1 this is called sucking a mangoe fruit4 7#h74 ,and lastly1 when1 with the consent of the man1 the eunuch puts the whole lingam into his mouth1 and presses it to the very end1 as if he were going to swallow it up1 it is called swallowing up4 ,striking1 scratching1 and other things may also be done during this kind of congress4 ,the ,auparishtaka is practised only by unchaste and wanton women1 female attendants and serving maids1 i4e41 those who are not married to anybody1 but who live by shampooing4 ,the ,acharyas 7i4e41 ancient and venerable authors7 are of opinion that this ,auparishtaka is the work of a dog and not of a man1 because it is a low practice1 and opposed to the orders of the ,holy ,writ1 and because the man himself suffers by bringing his lingam into contact with the mouths of eunuchs and women4 ,but ,vatsyayana says that the orders of the ,holy ,writ do not affect those who resort to courtezans1 and the law prohibits the practice of the ,auparishtaka with married women only4 ,as regards the injury to the male1 that can be easily remedied4 ,the people of ,eastern ,india do not resort to women who practise the ,auparishtaka4 ,the people of ,ahichhatra resort to such women1 but do nothing with them1 so far as the mouth is concerned4 ,the people of ,saketa do with these women every kind of mouth congress1 while the people of ,nagara do not practise this1 but do every other thing4 ,the people of the ,shurasena country1 on the southern bank of the ,jumna1 do everything without any hesitation1 for they say that women being naturally unclean1 no one can be certain about their character1 their purity1 their conduct1 their practices1 their confidences1 or their speech4 ,they are not however on this account to be abandoned1 because religious law1 on the authority of which they are reckoned pure1 lays down that the udder of a cow is clean at the time of milking1 though the mouth of a cow1 and also the mouth of her calf1 are considered unclean by the ,hindoos4 ,again a dog is clean when he seizes a deer in hunting1 though food touched by a dog is otherwise considered very unclean4 ,a bird is clean when it causes a fruit to fall from a tree by pecking at it1 though things eaten by crows and other birds are considered unclean4 ,and the mouth of a woman is clean for kissing and such like things at the time of sexual intercourse4 ,vatsyayana moreover thinks that in all these things connected with love1 everybody should act according to the custom of his country1 and his own inclination4 ,there are also the following verses on the subject4 ,the male servants of some men carry on the mouth congress with their masters4 ,it is also practised by some citizens1 who know each other well1 among themselves4 ,some women of the harem1 when they are amorous1 do the acts of the mouth on the yonis of one another1 and some men do the same thing with women4 ,the way of doing this 7i4e41 of kissing the yoni7 should be known from kissing the mouth4 ,when a man and woman lie down in an inverted order1 i4e41 with the head of the one towards the feet of the other and carry on this congress1 it is called the congress of a crow4 ,for the sake of such things courtezans abandon men possessed of good qualities1 liberal and clever1 and become attached to low persons1 such as slaves and elephant drivers4 ,the ,auparishtaka1 or mouth congress1 should never be done by a learned ,brahman1 by a minister that carries on the business of a state1 or by a man of good reputation1 because though the practice is allowed by the ,shastras1 there is no reason why it should be carried on1 and need only be practised in particular cases4 ,as for instance1 the taste1 and the strength1 and the digestive qualities of the flesh of dogs are mentioned in works on medicine1 but it does not therefore follow that it should be eaten by the wise4 ,in the same way there are some men1 some places and some times1 with respect to which these practices can be made use of4 ,a man should therefore pay regard to the place1 to the time1 and to the practice which is to be carried out1 as also as to whether it is agreeable to his nature and to himself1 and then he may or may not practise these things according to circumstances4 ,but after all1 these things being done secretly1 and the mind of the man being fickle1 how can it be known what any person will do at any particular time and for any particular purpose4 ,,footnote3 ,footnote #ci3 ,this practice appears to have been prevalent in some parts of ,india from a very ancient time4 ,the ,shushruta1 a work on medicine some two thousand years old1 describes the wounding of the lingam with the teeth as one of the causes of a disease treated upon in that work4 ,traces of the practice are found as far back as the eighth century1 for various kinds of the ,auparishtaka are represented in the sculptures of many ,shaiva temples at ,bhuvaneshwara1 near ,cuttack1 in ,orissa1 and which were built about that period4 ,from these sculptures being found in such places1 it would seem that this practice was popular in that part of the country at that time4 ,it does not seem to be so prevalent now in ,hindustan1 its place perhaps is filled up by the practice of sodomy1 introduced since the ,mahomedan period4 ,,chapter ,x4 ,,of ,,the ,,way ,,how ,,to ,,begin ,,and ,,how ,,to ,,end ,,the ,,congress4 ,,different ,,kinds ,,of ,,congress ,,and ,,love ,,quarrels4 ,in the pleasure-room1 decorated with flowers1 and fragrant with perfumes1 attended by his friends and servants1 the citizen should receive the woman1 who will come bathed and dressed1 and will invite her to take refreshment and to drink freely4 ,he should then seat her on his left side1 and holding her hair1 and touching also the end and knot of her garment1 he should gently embrace her with his right arm4 ,they should then carry on an amusing conversation on various subjects1 and may also talk suggestively of things which would be considered as coarse1 or not to be mentioned generally in society4 ,they may then sing1 either with or without gesticulations1 and play on musical instruments1 talk about the arts1 and persuade each other to drink4 ,at last when the woman is overcome with love and desire1 the citizen should dismiss the people that may be with him1 giving them flowers1 ointment1 and betel leaves1 and then when the two are left alone1 they should proceed as has been already described in the previous chapters4 ,such is the beginning of sexual union4 ,at the end of the congress1 the lovers with modesty1 and not looking at each other1 should go separately to the washing-room4 ,after this1 sitting in their own places1 they should eat some betel leaves1 and the citizen should apply with his own hand to the body of the woman some pure sandal wood ointment1 or ointment of some other kind4 ,he should then embrace her with his left arm1 and with agreeable words should cause her to drink from a cup held in his own hand1 or he may give her water to drink4 ,they can then eat sweetmeats1 or anything else1 according to their likings1 and may drink fresh juice1#dj soup1 gruel1 extracts of meat1 sherbet1 the juice of mangoe fruits1 the extract of the juice of the citron tree mixed with sugar1 or anything that may be liked in different countries1 and known to be sweet1 soft1 and pure4 ,the lovers may also sit on the terrace of the palace or house1 and enjoy the moonlight1 and carry on an agreeable conversation4 ,at this time1 too1 while the woman lies in his lap1 with her face towards the moon1 the citizen should show her the different planets1 the morning star1 the polar star1 and the seven ,rishis1 or ,great ,bear4 ,this is the end of sexual union4 ,congress is of the following kinds1 viz43 ,loving congress4 ,congress of subsequent love4 ,congress of artificial love4 ,congress of transferred love4 ,congress like that of eunuchs4 ,deceitful congress4 ,congress of spontaneous love4 7#a74 ,when a man and a woman1 who have been in love with each other for some time1 come together with great difficulty1 or when one of the two returns from a journey1 or is reconciled after having been separated on account of a quarrel1 then congress is called the loving congress4 ,it is carried on according to the liking of the lovers1 and as long as they choose4 7#b74 ,when two persons come together1 while their love for each other is still in its infancy1 their congress is called the congress of subsequent love4 7#c74 ,when a man carries on the congress by exciting himself by means of the sixty-four ways1 such as kissing1 etc41 etc41 or when a man and a woman come together1 though in reality they are both attached to different persons1 their congress is then called congress of artificial love4 ,at this time all the ways and means mentioned in the ,kama ,shastra should be used4 7#d74 ,when a man1 from the beginning to the end of the congress1 though having connection with the women1 thinks all the time that he is enjoying another one whom he loves1 it is called the congress of transferred love4 7#e74 ,congress between a man and a female water carrier1 or a female servant of a caste lower than his own1 lasting only until the desire is satisfied1 is called congress like that of eunuchs4 ,here external touches1 kisses1 and manipulations are not to be employed4 7#f74 ,the congress between a courtezan and a rustic1 and that between citizens and the women of villages1 and bordering countries1 is called1 deceitful congress4 7#g74 ,the congress that takes place between two persons who are attached to one another1 and which is done according to their own liking is called spontaneous congress4 ,thus ends the kinds of congress4 ,we shall now speak of love quarrels4 ,a woman who is very much in love with a man cannot bear to hear the name of her rival mentioned1 or to have any conversation regarding her1 or to be addressed by her name through mistake4 ,if such takes place1 a great quarrel arises1 and the woman cries1 becomes angry1 tosses her hair about1 strikes her lover1 falls from her bed or seat1 and1 casting aside her garlands and ornaments1 throws herself down on the ground4 ,at this time1 the lover should attempt to reconcile her with conciliatory words1 and should take her up carefully and place her on her bed4 ,but she1 not replying to his questions1 and with increased anger1 should bend down his head by pulling his hair1 and having kicked him once1 twice1 or thrice on his arms1 head1 bosom or back1 should then proceed to the door of the room4 ,dattaka says that she should then sit angrily near the door and shed tears1 but should not go out1 because she would be found fault with for going away4 ,after a time1 when she thinks that the conciliatory words and actions of her lover have reached their utmost1 she should then embrace him1 talking to him with harsh and reproachful words1 but at the same time showing a loving desire for congress4 ,when the woman is in her own house1 and has quarrelled with her lover1 she should go to him and show how angry she is1 and leave him4 ,afterwards the citizen having sent the ,vita1#da the ,vidushaka#da or the ,pithamurda#da to pacify her1 she should accompany them back to the house1 and spend the night with her lover4 ,thus end the love quarrels4 ,in conclusion4 ,a man1 employing the sixty-four means mentioned by ,babhravya1 obtains his object1 and enjoys the woman of the first quality4 ,though he may speak well on other subjects1 if he does not know the sixty-four divisions1 no great respect is paid to him in the assembly of the learned4 ,a man1 devoid of other knowledge1 but well acquainted with the sixty-four divisions1 becomes a leader in any society of men and women4 ,what man will not respect the sixty-four parts1#db considering they are respected by the learned1 by the cunning1 and by the courtezans4 ,as the sixty-four parts are respected1 are charming1 and add to the talent of women1 they are called by the ,acharyas dear to women4 ,a man skilled in the sixty-four parts is looked upon with love by his own wife1 by the wives of others1 and by courtezans4 ,,footnotes3 ,footnote #dj3 ,the fresh juice of the cocoa nut tree1 the date tree1 and other kinds of palm trees are drunk in ,india4 ,it will not keep fresh very long1 but ferments rapidly1 and is then distilled into liquor4 ,footnote #da3 ,the characteristics of these three individuals have been given in ,part ,i4 page #ca4 ,footnote #db3 ,a definition of the sixty-four parts1 or divisions1 is given in ,chapter ,,ii41 page #de4 ,,end ,,of ,,part ,,ii4 ,,part ,,iii4 ,,about ,,the ,,acquisition ,,of ,a ,,wife4 ,,chapter ,i4 ,,on ,,marriage4 ,when a girl of the same caste1 and a virgin1 is married in accordance with the precepts of ,holy ,writ1 the results of such an union are3 the acquisition of ,dharma and ,artha1 offspring1 affinity1 increase of friends1 and untarnished love4 ,for this reason a man should fix his affections upon a girl who is of good family1 whose parents are alive1 and who is three years or more younger than himself4 ,she should be born of a highly respectable family1 possessed of wealth1 well connected1 and with many relations and friends4 ,she should also be beautiful1 of a good disposition1 with lucky marks on her body1 and with good hair1 nails1 teeth1 ears1 eyes1 and breasts1 neither more nor less than they ought to be1 and no one of them entirely wanting1 and not troubled with a sickly body4 ,the man should1 of course1 also possess these qualities himself4 ,but at all events1 says ,ghotakamukha1 a girl who has been already joined with others 7i4e41 no longer a maiden7 should never be loved1 for it would be reproachable to do such a thing4 ,now in order to bring about a marriage with such a girl as described above1 the parents and relations of the man should exert themselves1 as also such friends on both sides as may be desired to assist in the matter4 ,these friends should bring to the notice of the girl's parents1 the faults1 both present and future1 of all the other men that may wish to marry her1 and should at the same time extol even to exaggeration all the excellencies1 ancestral1 and paternal1 of their friend1 so as to endear him to them1 and particularly to those that may be liked by the girl's mother4 ,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#dc and signs1#dd the good influence of planets1 the auspicious entrance of the sun into a sign of the ,zodiac1 propitious stars and fortunate marks on his body4 ,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 hers4 ,a girl should be taken as a wife1 as also given in marriage1 when fortune1 signs1 omens1 and the words#de of others are favourable1 for1 says ,ghotakamukha1 a man should not marry at any time he likes4 ,a girl who is asleep1 crying1 or gone out of the house when sought in marriage1 or who is betrothed to another1 should not be married4 ,the following also should be avoided3 ,one who is kept concealed4 ,one who has an ill-sounding name4 ,one who has her nose depressed4 ,one who has her nostril turned up4 ,one who is formed like a male4 ,one who is bent down4 ,one who has crooked thighs4 ,one who has a projecting forehead4 ,one who has a bald head4 ,one who does not like purity4 ,one who has been polluted by another4 ,one who is afflicted with the ,gulma4#df ,one who is disfigured in any way4 ,one who has fully arrived at puberty4 ,one who is a friend4 ,one who is a younger sister4 ,one who is a ,varshakari4#dg ,in the same way a girl who is called by the name of one of the twenty-seven stars1 or by the name of a tree1 or of a river1 is considered worthless1 as also a girl whose name ends in r or l4 ,but some authors say that prosperity is gained only by marrying that girl to whom one becomes attached1 and that therefore no other girl but the one who is loved should be married by anyone4 ,when a girl becomes marriageable her parents should dress her smartly1 and should place her where she can be easily seen by all4 ,every afternoon1 having dressed her and decorated her in a becoming manner1 they should send her with her female companions to sports1 sacrifices1 and marriage ceremonies1 and thus show her to advantage in society1 because she is a kind of merchandise4 ,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 daughter1 and under some pretext or other having first dressed her becomingly1 should then present her to them4 ,after this they should await the pleasure of fortune1 and with this object should appoint a future day on which a determination could be come to with regard to their daughter's marriage4 ,on this occasion when the persons have come1 the parents of the girl should ask them to bathe and dine1 and should say1 ,everything will take place at the proper time1 and should not then comply with the request1 but should settle the matter later4 ,when a girl is thus acquired1 either according to the custom of the country1 or according to his own desire1 the man should marry her in accordance with the precepts of the ,holy ,writ1 according to one of the four kinds of marriage4 ,thus ends marriage4 ,there are also some verses on the subject as follows3-- ,amusement in society1 such as completing verses begun by others1 marriages1 and auspicious ceremonies should be carried on neither with superiors1 nor inferiors1 but with our equals4 ,that should be known as a high connection when a man1 after marrying a girl1 has to serve her and her relations afterwards like a servant1 and such a connection is censured by the good4 ,on the other hand1 that reproachable connection1 where a man1 together with his relations1 lords it over his wife1 is called a low connection by the wise4 ,but when both the man and the woman afford mutual pleasure to each other1 and when the relatives on both sides pay respect to one another1 such is called a connection in the proper sense of the word4 ,therefore a man should contract neither a high connection by which he is obliged to bow down afterwards to his kinsmen1 nor a low connection1 which is universally reprehended by all4 ,,footnotes3 ,footnote #dc3 ,the flight of a blue jay on a person's left side is considered a lucky omen when one starts on any business2 the appearance of a cat before anyone at such a time is looked on as a bad omen4 ,there are many omens of the same kind4 ,footnote #dd3 ,such as the throbbing of the right eye of men and the left eye of women1 etc4 ,footnote #de3 ,before anything is begun it is a custom to go early in the morning to a neighbour's house1 and overhear the first words that may be spoken in his family1 and according as the words heard are of good or bad import1 so draw an inference as to the success or failure of the undertaking4 ,footnote #df3 ,a disease consisting of any glandular enlargement in any part of the body4 ,footnote #dg3 ,a woman1 the palms of whose hands and the soles of whose feet are always perspiring4 ,,chapter ,,ii4 ,,of ,,creating ,,confidence ,,in ,,the ,,girl4 ,for the first three days after marriage1 the girl and her husband should sleep on the floor1 abstain from sexual pleasures1 and eat their food without seasoning it either with alkali or salt4 ,for the next seven days they should bathe amidst the sounds of auspicious musical instruments1 should decorate themselves1 dine together1 and pay attention to their relations as well as to those who may have come to witness their marriage4 ,this is applicable to persons of all castes4 ,on the night of the tenth day the man should begin in a lonely place with soft words1 and thus create confidence in the girl4 ,some authors say that for the purpose of winning her over he should not speak to her for three days1 but the followers of ,babhravya are of opinion that if the man does not speak with her for three days1 the girl may be discouraged by seeing him spiritless like a pillar1 and1 becoming dejected1 she may begin to despise him as an eunuch4 ,vatsyayana says that the man should begin to win her over1 and to create confidence in her1 but should abstain at first from sexual pleasures4 ,women being of a tender nature1 want tender beginnings1 and when they are forcibly approached by men with whom they are but slightly acquainted1 they sometimes suddenly become haters of sexual connection1 and sometimes even haters of the male sex4 ,the man should therefore approach the girl according to her liking1 and should make use of those devices by which he may be able to establish himself more and more into her confidence4 ,these devices are as follows3-- ,he should embrace her first of all in a way she likes most1 because it does not last for a long time4 ,he should embrace her with the upper part of his body because that is easier and simpler4 ,if the girl is grown up1 or if the man has known her for some time1 he may embrace her by the light of a lamp1 but if he is not well acquainted with her1 or if she is a young girl1 he should then embrace her in darkness4 ,when the girl accepts the embrace1 the man should put a tambula or screw of betel nut and betel leaves in her mouth1 and if she will not take it1 he should induce her to do so by conciliatory words1 entreaties1 oaths1 and kneeling at her feet1 for it is an universal rule that however bashful or angry a woman may be1 she never disregards a man kneeling at her feet4 ,at the time of giving this tambula he should kiss her mouth softly and gracefully without making any sound4 ,when she is gained over in this respect he should then make her talk1 and so that she may be induced to talk he should ask her questions about things of which he knows or pretends to know nothing1 and which can be answered in a few words4 ,if she does not speak to him1 he should not frighten her1 but should ask her the same thing again and again in a conciliatory manner4 ,if she does not then speak he should urge her to give a reply1 because as ,ghotakamukha says1 all girls hear everything said to them by men1 but do not themselves sometimes say a single word4 ,when she is thus importuned1 the girl should give replies by shakes of the head1 but if she quarrelled with the man she should not even do that4 ,when she is asked by the man whether she wishes for him1 and whether she likes him1 she should remain silent for a long time1 and when at last importuned to reply1 should give him a favourable answer by a nod of the head4 ,if the man is previously acquainted with the girl he should converse with her by means of a female friend1 who may be favourable to him1 and in the confidence of both1 and carry on the conversation on both sides4 ,on such an occasion the girl should smile with her head bent down1 and if the female friend say more on her part than she was desired to do1 she should chide her and dispute with her4 ,the female friend should say in jest even what she is not desired to say by the girl1 and add1 she says so1 on which the girl should say indistinctly and prettily1 ,o no6 ,i did not say so1 and she should then smile and throw an occasional glance towards the man4 ,if the girl is familiar with the man1 she should place near him1 without saying anything1 the tambula1 the ointment1 or the garland that he may have asked for1 or she may tie them up in his upper garment4 ,while she is engaged in this1 the man should touch her young breasts in the sounding way of pressing with the nails1 and if she prevents him doing this he should say to her1 ,i will not do it again if you will embrace me1 and should in this way cause her to embrace him4 ,while he is being embraced by her he should pass his hand repeatedly over and about her body4 ,by and bye he should place her in his lap1 and try more and more to gain her consent1 and if she will not yield to him he should frighten her by saying1 ,i shall impress marks of my teeth and nails on your lips and breasts1 and then make similar marks on my own body1 and shall tell my friends that you did them4 ,what will you say then8 ,in this and other ways1 as fear and confidence are created in the minds of children1 so should the man gain her over to his wishes4 ,on the second and third nights1 after her confidence has increased still more1 he should feel the whole of her body with his hands1 and kiss her all over2 he should also place his hands upon her thighs and shampoo them1 and if he succeed in this he should then shampoo the joints of her thighs4 ,if she tries to prevent him doing this he should say to her1 ,what harm is there in doing it8 and should persuade her to let him do it4 ,after gaining this point he should touch her private parts1 should loosen her girdle and the knot of her dress1 and turning up her lower garment should shampoo the joints of her naked thighs4 ,under various pretences he should do all these things1 but he should not at that time begin actual congress4 ,after this he should teach her the sixty-four arts1 should tell her how much he loves her1 and describe to her the hopes which he formerly entertained regarding her4 ,he should also promise to be faithful to her in future1 and should dispel all her fears with respect to rival women1 and1 at last1 after having overcome her bashfulness1 he should begin to enjoy her in a way so as not to frighten her4 ,so much about creating confidence in the girl2 and there are1 moreover1 some verses on the subject as follows3-- ,a man acting according to the inclinations of a girl should try and gain her over so that she may love him and place her confidence in him4 ,a man does not succeed either by implicitly following the inclination of a girl1 or by wholly opposing her1 and he should therefore adopt a middle course4 ,he who knows how to make himself beloved by women1 as well as to increase their honour and create confidence in them1 this man becomes an object of their love4 ,but he1 who neglects a girl thinking she is too bashful1 is despised by her as a beast ignorant of the working of the female mind4 ,moreover1 a girl forcibly enjoyed by one who does not understand the hearts of girls becomes nervous1 uneasy1 and dejected1 and suddenly begins to hate the man who has taken advantage of her2 and then1 when her love is not understood or returned1 she sinks into despondency1 and becomes either a hater of mankind altogether1 or1 hating her own man1 she has recourse to other men4#dh ,,footnote3 ,footnote #dh3 ,these last few lines have been exemplified in many ways in many novels of this century4 ,,chapter ,,iii4 ,,on ,,courtship1 ,,and ,,the ,,manifestation ,,of ,,the ,,feelings ,,by ,,outward ,,signs ,,and ,,deeds4 ,a poor man possessed of good qualities1 a man born of a low family possessed of mediocre qualities1 a neighbour possessed of wealth1 and one under the control of his father1 mother or brothers1 should not marry without endeavouring to gain over the girl from her childhood to love and esteem them4 ,thus a boy separated from his parents1 and living in the house of his uncle1 should try to gain over the daughter of his uncle1 or some other girl1 even though she be previously betrothed to another4 ,and this way of gaining over a girl1 says ,ghotakamukha1 is unexceptional1 because ,dharma can be accomplished by means of it1 as well as by any other way of marriage4 ,when a boy has thus begun to woo the girl he loves1 he should spend his time with her and amuse her with various games and diversions fitted for their age and acquaintanceship1 such as picking and collecting flowers1 making garlands of flowers1 playing the parts of members of a fictitious family1 cooking food1 playing with dice1 playing with cards1 the game of odd and even1 the game of finding out the middle finger1 the game of six pebbles1 and such other games as may be prevalent in the country1 and agreeable to the disposition of the girl4 ,in addition to this1 he should carry on various amusing games played by several persons together1 such as hide and seek1 playing with seeds1 hiding things in several small heaps of wheat and looking for them1 blind-man's buff1 gymnastic exercises1 and other games of the same sort1 in company with the girl1 her friends and female attendants4 ,the man should also show great kindness to any woman whom the girl thinks fit to be trusted1 and should also make new acquaintances1 but above all he should attach to himself by kindness and little services the daughter of the girl's nurse1 for if she be gained over1 even though she comes to know of his design1 she does not cause any obstruction1 but is sometimes even able to effect an union between him and the girl4 ,and though she knows the true character of the man1 she always talks of his many excellent qualities to the parents and relations of the girl1 even though she may not be desired to do so by him4 ,in this way the man should do whatever the girl takes most delight in1 and he should get for her whatever she may have a desire to possess4 ,thus he should procure for her such playthings as may be hardly known to other girls4 ,he may also show her a ball dyed with various colours1 and other curiosities of the same sort2 and should give her dolls made of cloth1 wood1 buffalo-horn1 ivory1 wax1 flour1 or earth2 also utensils for cooking food1 and figures in wood1 such as a man and woman standing1 a pair of rams1 or goats1 or sheep2 also temples made of earth1 bamboo1 or wood1 dedicated to various goddesses2 and cages for parrots1 cuckoos1 starlings1 quails1 cocks1 and partridges2 water-vessels of different sorts and of elegant forms1 machines for throwing water about1 guitars1 stands for putting images upon1 stools1 lac1 red arsenic1 yellow ointment1 vermilion and collyrium1 as well as sandal-wood1 saffron1 betel nut and betel leaves4 ,such things should be given at different times whenever he gets a good opportunity of meeting her1 and some of them should be given in private1 and some in public1 according to circumstances4 ,in short1 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 done4 ,in the next place he should get her to meet him in some place privately1 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 displeased1 and then he may add that the things which he had given her had been much desired by other people4 ,when her love begins to show signs of increasing he should relate to her agreeable stories if she expresses a wish to hear such narratives4 ,or if she takes delight in legerdemain1 he should amaze her by performing various tricks of jugglery2 or if she feels a great curiosity to see a performance of the various arts1 he should show his own skill in them4 ,when she is delighted with singing he should entertain her with music1 and on certain days1 and at the time of going together to moonlight fairs and festivals1 and at the time of her return after being absent from home1 he should present her with bouquets of flowers1 and with chaplets for the head1 and with ear ornaments and rings1 for these are the proper occasions on which such things should be presented4 ,he should also teach the daughter of the girl's nurse all the sixty-four means of pleasure practised by men1 and under this pretext should also inform her of his great skill in the art of sexual enjoyment4 ,all this time he should wear a fine dress1 and make as good an appearance as possible1 for young women love men who live with them1 and who are handsome1 good looking and well dressed4 ,as for the saying that though women may fall in love1 they still make no effort themselves to gain over the object of their affections1 that is only a matter of idle talk4 ,now a girl always shows her love by outward signs and actions1 such as the following3--,she never looks the man in the face1 and becomes abashed when she is looked at by him2 under some pretext or other she shows her limbs to him2 she looks secretly at him though he has gone away from her side2 hangs down her head when she is asked some question by him1 and answers in indistinct words and unfinished sentences1 delights to be in his company for a long time1 speaks to her attendants in a peculiar tone with the hope of attracting his attention towards her when she is at a distance from him1 does not wish to go from the place where he is1 under some pretext or other she makes him look at different things1 narrates to him tales and stories very slowly so that she may continue conversing with him for a long time1 kisses and embraces before him a child sitting in her lap1 draws ornamental marks on the foreheads of her female servants1 performs sportive and graceful movements when her attendants speak jestingly to her in the presence of her lover1 confides in her lover's friends1 and respects and obeys them1 shows kindness to his servants1 converses with them1 and engages them to do her work as if she were their mistress1 and listens attentively to them when they tell stories about her lover to somebody else1 enters his house when induced to do so by the daughter of her nurse1 and by her assistance manages to converse and play with him1 avoids being seen by her lover when she is not dressed and decorated1 gives him by the hand of her female friend her ear ornament1 ring1 or garland of flowers that he may have asked to see1 always wears anything that he may have presented to her1 become dejected when any other bridegroom is mentioned by her parents1 and does not mix with those who may be of her party1 or who may support his claims4 ,there are also some verses on the subject as follows3-- ,a man1 who has seen and perceived the feelings of the girl towards him1 and who has noticed the outward signs and movements by which those feelings are expressed1 should do everything in his power to effect an union with her4 ,he should gain over a young girl by childlike sports1 a damsel come of age by his skill in the arts1 and a girl that loves him by having recourse to persons in whom she confides4 ,,chapter ,,iv4 ,,about ,,things ,,to ,,be ,,done ,,only ,,by ,,the ,,man1 ,,and ,,the ,,acquisition ,,of ,,the ,,girl ,,thereby4 ,,also ,,what ,,is ,,to ,,be ,,done ,,by ,a ,,girl ,,to ,,gain ,,over ,a ,,man1 ,,and ,,subject ,,him ,,to ,,her4 ,now when the girl begins to show her love by outward signs and motions1 as described in the last chapter1 the lover should try to gain her over entirely by various ways and means1 such as the following3-- ,when engaged with her in any game or sport he should intentionally hold her hand4 ,he should practise upon her the various kinds of embraces1 such as the touching embrace1 and others already described in a preceeding chapter 7,part ,,ii4 ,chapter #b74 ,he should show her a pair of human beings cut out of the leaf of a tree1 and such like things1 at intervals4 ,when engaged in water sports1 he should dive at a distance from her1 and come up close to her4 ,he should show an increased liking for the new foliage of trees and such like things4 ,he should describe to her the pangs he suffers on her account4 ,he should relate to her the beautiful dream that he has had with reference to other women4 ,at parties and assemblies of his caste he should sit near her1 and touch her under some pretence or other1 and having placed his foot upon her's1 he should slowly touch each of her toes1 and press the ends of the nails2 if successful in this1 he should get hold of her foot with his hand and repeat the same thing4 ,he should also press a finger of her hand between his toes when she happens to be washing his feet2 and whenever he gives anything to her or takes anything from her1 he should show her by his manner and look how much he loves her4 ,he should sprinkle upon her the water brought for rinsing his mouth2 and when alone with her in a lonely place1 or in darkness1 he should make love to her1 and tell her the true state of his mind without distressing her in any way4 ,whenever he sits with her on the same seat or bed he should say to her1 ,i have something to tell you in private1 and then1 when she comes to hear it in a quiet place1 he should express his love to her more by manner and signs than by words4 ,when he comes to know the state of her feelings towards him he should pretend to be ill1 and should make her come to his house to speak to him4 ,there he should intentionally hold her hand and place it on his eyes and forehead1 and under the pretence of preparing some medicine for him he should ask her to do work for his sake in the following words3 ,this work must be done by you1 and by nobody else4 ,when she wants to go away he should let her go1 with an earnest request to come and see him again4 ,this device of illness should be continued for three days and three nights4 ,after this1 when she begins coming to see him frequently1 he should carry on long conversations with her1 for1 says ,ghotakamukha1 though a man loves a girl ever so much1 he never succeeds in winning her without a great deal of talking4 ,at last1 when the man finds the girl completely gained over1 he may then begin to enjoy her4 ,as for the saying that women grow less timid than usual during the evening1 and in darkness1 and are desirous of congress at those times1 and do not oppose men then and should only be enjoyed at these hours1 it is a matter of talk only4 ,when it is impossible for the man to carry on his endeavours alone1 he should1 by means of the daughter of her nurse1 or of a female friend in whom she confides1 cause the girl to be brought to him without making known to her his design1 and he should then proceed with her in the manner above described4 ,or he should in the beginning send his own female servant to live with the girl as her friend1 and should then gain her over by her means4 ,at last1 when he knows the state of her feelings by her outward manner and conduct towards him at religious ceremonies1 marriage ceremonies1 fairs1 festivals1 theatres1 public assemblies1 and such like occasions1 he should begin to enjoy her when she is alone1 for ,vatsyayana lays it down1 that women1 when resorted to at proper times and in proper places1 do not turn away from their lovers4 ,when a girl1 possessed of good qualities and well-bred1 though born in a humble family1 or destitute of wealth1 and not therefore desired by her equals1 or an orphan girl1 or one deprived of her parents1 but observing the rules of her family and caste1 should wish to bring about her own marriage when she comes of age1 such a girl should endeavour to gain over a strong and good looking young man1 or a person whom she thinks would marry her on account of the weakness of his mind1 and even without the consent of his parents4 ,she should do this by such means as would endear her to the said person1 as well as by frequently seeing and meeting him4 ,her mother also should constantly cause them to meet by means of her female friends1 and the daughter of her nurse4 ,the girl herself should try to get alone with her beloved in some quiet place1 and at odd times should give him flowers1 betel nut1 betel leaves and perfumes4 ,she should also show her skill in the practice of the arts1 in shampooing1 in scratching and in pressing with the nails4 ,she should also talk to him on the subjects he likes best1 and discuss with him the ways and means of gaining over and winning the affections of a girl4 ,but old authors say that although the girl loves the man ever so much1 she should not offer herself1 or make the first overtures1 for a girl who does this loses her dignity1 and is liable to be scorned and rejected4 ,but when the man shows his wish to enjoy her1 she should be favourable to him and should show no change in her demeanour when he embraces her1 and should receive all the manifestations of his love as if she were ignorant of the state of his mind4 ,but when he tries to kiss her she should oppose him2 when he begs to be allowed to have sexual intercourse with her she should let him touch her private parts only and with considerable difficulty2 and though importuned by him1 she should not yield herself up to him as if of her own accord1 but should resists his attempts to have her4 ,it is only1 moreover1 when she is certain that she is truly loved1 and that her lover is indeed devoted to her1 and will not change his mind1 that she should then give herself up to him1 and persuade him to marry her quickly4 ,after losing her virginity she should tell her confidential friends about it4 ,here ends the efforts of a girl to gain over a man4 ,there are also some verses on the subject as follows3 ,a girl who is much sought after should marry the man that she likes1 and whom she thinks would be obedient to her1 and capable of giving her pleasure4 ,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 bridegroom1 or when given to a man who has several wives1 she never becomes attached to the man1 even though he be endowed with good qualities1 obedient to her will1 active1 strong1 and healthy1 and anxious to please her in every way4#di ,a husband who is obedient but yet master of himself1 though he be poor and not good looking1 is better than one who is common to many women1 even though he be handsome and attractive4 ,the wives of rich men1 where there are many wives1 are not generally attached to their husbands1 and are not confidential with them1 and even though they possess all the external enjoyments of life1 still have recourse to other men4 ,a man who is of a low mind1 who has fallen from his social position1 and who is much given to travelling1 does not deserve to be married2 neither does one who has many wives and children1 or one who is devoted to sport and gambling1 and who comes to his wife only when he likes4 ,of all the lovers of a girl he only is her true husband who possesses the qualities that are liked by her1 and such a husband only enjoys real superiority over her1 because he is the husband of love4 ,,footnote3 ,footnote #di3 ,there is a good deal of truth in the last few observations4 ,woman is a monogamous animal1 and loves but one1 and likes to feel herself alone in the affections of one man1 and cannot bear rivals4 ,it may also be taken as a general rule that women either married to1 or kept by1 rich men love them for their wealth1 but not for themselves4 ,,chapter ,v4 ,,on ,,certain ,,forms ,,of ,,marriage#ej ,when a girl cannot meet her lover frequently in private1 she should send the daughter of her nurse to him1 it being understood that she has confidence in her1 and had previously gained her over to her interests4 ,on seeing the man1 the daughter of the nurse should1 in the course of conversation1 describe to him the noble birth1 the good disposition1 the beauty1 talent1 skill1 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 girl1 and should thus create affection for the girl in the heart of the man4 ,to the girl also she should speak about the excellent qualities of the man1 especially of those qualities which she knows are pleasing to the girl4 ,she should1 moreover1 speak with disparagement of the other lovers of the girl1 and talk about the avarice and indiscretion of their parents1 and the fickleness of their relations4 ,she should also quote samples of many girls of ancient times1 such as ,sakuntala and others1 who1 having united themselves with lovers of their own caste and their own choice1 were ever happy afterwards in their society4 ,and she should also tell of other girls who married into great families1 and being troubled by rival wives1 became wretched and miserable1 and were finally abandoned4 ,she should further speak of the good fortune1 the continual happiness1 the chastity1 obedience1 and affection of the man1 and if the girl gets amorous about him1 she should endeavour to allay her shame#ea and her fear as well as her suspicions about any disaster that might result from the marriage4 ,in a word1 she should act the whole part of a female messenger by telling the girl all about the man's affection for her1 the places he frequented1 and the endeavours he made to meet her1 and by frequently repeating1 ,it will be all right if the man will take you away forcibly and unexpectedly4 ,the ,forms of ,marriage4 ,when the girl is gained over1 and acts openly with the man as his wife1 he should cause fire to be brought from the house of a ,brahman1 and having spread the ,kusha grass upon the ground1 and offered an oblation to the fire he should marry her according to the precepts of the religious law4 ,after this he should inform his parents of the fact1 because it is the opinion of ancient authors that a marriage solemnly contracted in the presence of fire cannot afterwards be set aside4 ,after the consummation of the marriage1 the relations of the man should gradually be made acquainted with the affair1 and the relations of the girl should also be apprised of it in such a way that they may consent to the marriage1 and overlook the manner in which it was brought about1 and when this is done they should afterwards be reconciled by affectionate presents and favourable conduct4 ,in this manner the man should marry the girl according to the ,gandharva form of marriage4 ,when the girl cannot make up her mind1 or will not express her readiness to marry1 the man should obtain her in any one of the following ways3-- 7#a74 ,on a fitting occasion1 and under some excuse1 he should by means of a female friend with whom he is well acquainted1 and whom he can trust1 and who also is well known to the girl's family1 get the girl brought unexpectedly to his house1 and he should then bring fire from the house of a ,brahman1 and proceed as before described4 7#b47 ,when the marriage of the girl with some other person draws near1 the man should disparage the future husband to the utmost in the mind of the mother of the girl1 and then having got the girl to come with her mother's consent to a neighbouring house1 he should bring fire from the house of a ,brahman1 and proceed as above4 7#c47 ,the man should become a great friend of the brother of the girl1 the said brother being of the same age as himself1 and addicted to courtesans1 and to intrigues with the wives of other people1 and should give him assistance in such matters1 and also give him occasional presents4 ,he should then tell him about his great love for his sister1 as young men will sacrifice even their lives for the sake of those who may be of the same age1 habits1 and dispositions as themselves4 ,after this the man should get the girl brought by means of her brother to some secure place1 and having brought fire from the house of a ,brahman1 should proceed as before4 7#d47 ,the man should on the occasion of festivals get the daughter of the nurse to give the girl some intoxicating substance1 and then cause her to be brought to some secure place under the pretence of some business1 and there having enjoyed her before she recovers from her intoxication1 should bring fire from the house of a ,brahman1 and proceed as before4 7#e47 ,the man should1 with the connivance of the daughter of the nurse1 carry off the girl from her house while she is asleep1 and then1 having enjoyed her before she recovers from her sleep1 should bring fire from the house of a ,brahman1 and proceed as before4 7#f47 ,when the girl goes to a garden1 or to some village in the neighbourhood1 the man should1 with his friends1 fall on her guards1 and having killed them1 or frightened them away1 forcibly carry her off1 and proceed as before4 ,there are verses on the subject as follows3--,in all the forms of marriage given in this chapter of this work1 the one that precedes is better than the one that follows it1 on account of its being more in accordance with the commands of religion1 and therefore it is only when it is impossible to carry the former into practice that the latter should be resorted to4 ,as the fruit of all good marriages is love1 the ,gandharva#eb form of marriage is respected1 even though it is formed under unfavourable circumstances1 because it fulfils the object sought for4 ,another cause of the respect accorded to the ,gandharva form of marriage is1 that it brings forth happiness1 causes less trouble in its performance than any other forms of marriage1 and is above all the result of previous love4 ,,footnote3 ,footnote #ej3 ,these forms of marriage differ from the four kinds of marriage mentioned in ,chapter ,i41 and are only to be made use of when the girl is gained over in the way mentioned in ,chapters ,,iii4 and ,,iv4 ,footnote #ea3 ,about this1 see a story on the fatal effects of love at page #aad of ,early ,ideas2 a ,group of ,hindoo ,stories1 collected and collated by ,anaryan4 ,w4 ,h4 ,allen and ,co41 ,london1 #ahha4 ,footnote #eb3 ,about the ,gandharvavivaha form of marriage1 see note to page #bh of ,captain ,r4 ,f4 ,burton's ,vickram and the ,vampire2 or ,tales of ,hindu ,devilry4 ,longman1 ,green ,co41 ,london1 #ahgj4 ,this form of matrimony was recognised by the ancient ,hindus1 and is frequent in books4 ,it is a kind of ,scotch ,wedding--ultra-,caledonian--taking place by mutual consent without any form or ceremony4 ,the ,gandharvas are heavenly minstrels of ,indra's court1 who are supposed to be witnesses4 ,,end ,,of ,,part ,,iii4 ,,part ,,iv4 ,,about ,a ,,wife4 ,,chapter ,i4 ,,on ,,the ,,manner ,,of ,,living ,,of ,a ,,virtuous ,,woman1 ,,and ,,of ,,her ,,behaviour ,,during ,,the ,,absence ,,of ,,her ,,husband4 ,a virtuous woman1 who has affection for her husband1 should act in conformity with his wishes as if he were a divine being1 and with his consent should take upon herself the whole care of his family4 ,she should keep the whole house well cleaned1 and arrange flowers of various kinds in different parts of it1 and make the floor smooth and polished so as to give the whole a neat and becoming appearance4 ,she should surround the house with a garden1 and place ready in it all the materials required for the morning1 noon and even sacrifices4 ,moreover she should herself revere the sanctuary of the ,household ,gods1 for says ,gonardiya1 nothing so much attracts the heart of a householder to his wife as a careful observance of the things mentioned above4 ,towards the parents1 relations1 friends1 sisters1 and servants of her husband she should behave as they deserve4 ,in the garden she should plant beds of green vegetables1 bunches of the sugar cane1 and clumps of the fig tree1 the mustard plant1 the parsley plant1 the fennel plant1 and the xanthochymus pictorius4 ,clusters of various flowers1 such as the trapa bispinosa1 the jasmine1 the gasminum grandiflorum1 the yellow amaranth1 the wild jasmine1 the tabernamontana coronaria1 the nadyaworta1 the china rose and others1 should likewise be planted1 together with the fragrant grass andropogon schnanthus1 and the fragrant root of the plant andropogon miricatus4 ,she should also have seats and arbours made in the garden1 in the middle of which a well1 tank1 or pool should be dug4 ,the wife should always avoid the company of female beggars1 female buddish mendicants1 unchaste and roguish women1 female fortune tellers and witches4 ,as regards meals she should always consider what her husband likes and dislikes1 and what things are good for him1 and what are injurious to him4 ,when she hears the sounds of his footsteps coming home she should at once get up1 and be ready to do whatever he may command her1 and either order her female servant to wash his feet1 or wash them herself4 ,when going anywhere with her husband1 she should put on her ornaments1 and without his consent she should not either give or accept invitations1 or attend marriages and sacrifices1 or sit in the company of female friends1 or visit the temples of the ,gods4 ,and if she wants to engage in any kind of games or sports1 she should not do it against his will4 ,in the same way she should always sit down after him1 and get up before him1 and should never awaken him when he is asleep4 ,the kitchen should be situated in a quiet and retired place1 so as not to be accessible to strangers1 and should always look clean4 ,in the event of any misconduct on the part of her husband1 she should not blame him excessively though she be a little displeased4 ,she should not use abusive language towards him1 but rebuke him with conciliatory words1 whether he be in the company of friends or alone4 ,moreover1 she should not be a scold1 for says ,gonardiya1 there is no cause of dislike on the part of a husband so great as this characteristic in a wife4 ,lastly she should avoid bad expressions1 sulky looks1 speaking aside1 standing in the doorway1 and looking at passers-by1 conversing in the pleasure groves1 and remaining in a lonely place for a long time2 and finally she should always keep her body1 her teeth1 her hair1 and everything belonging to her tidy1 sweet1 and clean4 ,when the wife wants to approach her husband in private her dress should consist of many ornaments1 various kinds of flowers1 and a cloth decorated with different colours1 and some sweet-smelling ointments or unguents4 ,but her every-day dress should be composed of a thin1 close-textured cloth1 a few ornaments and flowers1 and a little scent1 not too much4 ,she should also observe the fasts and vows of her husband1 and when he tries to prevent her doing this1 she should persuade him to let her do it4 ,at appropriate times of the year1 and when they happen to be cheap1 she should buy earth1 bamboos1 firewood1 skins1 and iron pots1 as also salt and oil4 ,fragrant substances1 vessels made of the fruit of the plant wrightea antidysenterica1 or oval leaved wrightea1 medicines1 and other things which are always wanted1 should be obtained when required and kept in a secret place of the house4 ,the seeds of the radish1 the potato1 the common beet1 the ,indian wormwood1 the mangoe1 the cucumber1 the egg plant1 the kushmanda1 the pumpkin gourd1 the surana1 the bignonia indica1 the sandal wood1 the premna spinosa1 the garlic plant1 the onion1 and other vegetables1 should be bought and sown at the proper seasons4 ,the wife1 moreover1 should not tell to strangers the amount of her wealth1 nor the secrets which her husband has confided to her4 ,she should surpass all the women of her own rank in life in her cleverness1 her appearance1 her knowledge of cookery1 her pride1 and her manner of serving her husband4 ,the expenditure of the year should be regulated by the profits4 ,the milk that remains after the meals should be turned into ghee or clarified butter4 ,oil and sugar should be prepared at home2 spinning and weaving should also be done there2 and a store of ropes and cords1 and barks of trees for twisting into ropes should be kept4 ,she should also attend to the pounding and cleaning of rice1 using its small grain and chaff in some way or other4 ,she should pay the salaries of the servants1 look after the tilling of the fields1 and keeping of the flocks and herds1 superintend the making of vehicles1 and take care of the rams1 cocks1 quails1 parrots1 starlings1 cuckoos1 peacocks1 monkeys1 and deer2 and finally adjust the income and expenditure of the day4 ,the worn-out clothes should be given to those servants who have done good work1 in order to show them that their services have been appreciated1 or they may be applied to some other use4 ,the vessels in which wine is prepared1 as well as those in which it is kept1 should be carefully looked after1 and put away at the proper time4 ,all sales and purchases should also be well attended to4 ,the friends of her husband she should welcome by presenting them with flowers1 ointment1 incense1 betel leaves1 and betel nut4 ,her father-in-law and mother-in law she should treat as they deserve1 always remaining dependant on their will1 never contradicting them1 speaking to them in few and not harsh words1 not laughing loudly in their presence1 and acting with their friends and enemies as with her own4 ,in addition to the above she should not be vain1 or too much taken up with her enjoyments4 ,she should be liberal towards her servants1 and reward them on holidays and festivals2 and not give away anything without first making it known to her husband4 ,thus ends the manner of living of a virtuous woman4 ,during the absence of her husband on a journey the virtuous woman should wear only her auspicious ornaments1 and observe the fasts in honour of the ,gods4 ,while anxious to hear the news of her husband1 she should still look after her household affairs4 ,she should sleep near the elder women of the house1 and make herself agreeable to them4 ,she should look after and keep in repair the things that are liked by her husband1 and continue the works that have been begun by him4 ,to the abode of her relations she should not go except on occasions of joy and sorrow1 and then she should go in her usual travelling dress1 accompanied by her husband's servants1 and not remain there for a long time4 ,the fasts and feasts should be observed with the consent of the elders of the house4 ,the resources should be increased by making purchases and sales according to the practice of the merchants1 and by means of honest servants1 superintended by herself4 ,the income should be increased1 and the expenditure diminished as much as possible4 ,and when her husband returns from his journey1 she should receive him at first in her ordinary clothes1 so that he may know in what way she has lived during his absence1 and should bring to him some presents1 as also materials for the worship of the ,deity4 ,thus ends the part relating to the behaviour of a wife during the absence of her husband on a journey4 ,there are also some verses on the subject as follows4 ,the wife1 whether she be a woman of noble family1 or a virgin widow#ec re-married1 or a concubine1 should lead a chaste life1 devoted to her husband1 and doing every thing for his welfare4 ,women acting thus1 acquire ,dharma1 ,artha1 and ,kama1 obtain a high position1 and generally keep their husbands devoted to them4 ,,footnote3 ,footnote #ec3 ,this probably refers to a girl married in her infancy1 or when very young1 and whose husband had died before she arrived at the age of puberty4 ,infant marriages are still the common custom of the ,hindoos4 ,,chapter ,,ii4 ,,on ,,the ,,conduct ,,of ,,the ,,elder ,,wife ,,towards ,,the ,,other ,,wives ,,of ,,her ,,husband1 ,,and ,,on ,,that ,,of ,a ,,younger ,,wife ,,towards ,,the ,,elder ,,ones4 ,,also ,,on ,,the ,,conduct ,,of ,a ,,virgin ,,widow ,,re-,,married2 ,,of ,a ,,wife ,,disliked ,,by ,,her ,,husband2 ,,of ,,the ,,women ,,in ,,the ,,king',s ,,harem2 ,,and ,,lastly ,,on ,,the ,,conduct ,,of ,a ,,husband ,,towards ,,many ,,wives4 ,the causes of re-marrying during the lifetime of the wife are as follows3 7#a74 ,the folly or ill temper of the wife4 7#b74 ,her husband's dislike to her4 7#c74 ,the want of offspring4 7#d74 ,the continual birth of daughters4 7#e74 ,the incontinence of the husband4 ,from the very beginning the wife should endeavour to attract the heart of her husband1 by showing to him continually her devotion1 her good temper1 and her wisdom4 ,if however she bears him no children1 she should herself tell her husband to marry another woman4 ,and when the second wife is married1 and brought to the house1 the first wife should give her a position superior to her own1 and look upon her as a sister4 ,in the morning the elder wife should forcibly make the younger one decorate herself in the presence of their husband1 and should not mind all the husband's favour being given to her4 ,if the younger wife does anything to displease her husband the elder one should not neglect her1 but should always be ready to give her most careful advice1 and should teach her to do various things in the presence of her husband4 ,her children she should treat as her own1 her attendants she should look upon with more regard1 even than on her own servants1 her friends she should cherish with love and kindness1 and her relations with great honour4 ,when there are many other wives besides herself1 the elder wife should associate with the one who is immediately next to her in rank and age1 and should instigate the wife who has recently enjoyed her husband's favour to quarrel with the present favourite4 ,after this she should sympathize with the former1 and having collected all the other wives together1 should get them to denounce the favourite as a scheming and wicked woman1 without however committing herself in any way4 ,if the favourite wife happens to quarrel with the husband1 then the elder wife should take her part and give her false encouragement1 and thus cause the quarrel to be increased4 ,if there be only a little quarrel between the two1 the elder wife should do all she can to work it up into a large quarrel4 ,but if after all this she finds the husband still continues to love his favourite wife she should then change her tactics1 and endeavour to bring about a conciliation between them1 so as to avoid her husband's displeasure4 ,thus ends the conduct of the elder wife4 ,the younger wife should regard the elder wife of her husband as her mother1 and should not give anything away1 even to her own relations1 without her knowledge4 ,she should tell her everything about herself1 and not approach her husband without her permission4 ,whatever is told to her by the elder wife she should not reveal to others1 and she should take care of the children of the senior even more than of her own4 ,when alone with her husband she should serve him well1 but should not tell him of the pain she suffers from the existence of a rival wife4 ,she may also obtain secretly from her husband some marks of his particular regard for her1 and may tell him that she lives only for him1 and for the regard that he has for her4 ,she should never reveal her love for her husband1 nor her husband's love for her to any person1 either in pride or in anger1 for a wife that reveals the secrets of her husband is despised by him4 ,as for seeking to obtain the regard of her husband1 ,gonardiya says1 that it should always be done in private1 for fear of the elder wife4 ,if the elder wife be disliked by her husband1 or be childless1 she should sympathize with her1 and should ask her husband to do the same1 but should surpass her in leading the life of a chaste woman4 ,thus ends the conduct of the younger wife towards the elder4 ,a widow in poor circumstances1 or of a weak nature1 and who allies herself again to a man1 is called a widow re-married4 ,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 character1 or of his being destitute of the excellent qualities of a man1 she thus being obliged to have recourse to another person4 ,gonardya is of opinion that as the cause of a widow's marrying again is her desire for happiness1 and as happiness is secured by the possession of excellent qualities in her husband1 joined to love of enjoyment1 it is better therefore to secure a person endowed with such qualities in the first instance4 ,vatsyayana however thinks that a widow may marry any person that she likes1 and that she thinks will suit her4 ,at the time of her marriage the widow should obtain from her husband the money to pay the cost of drinking parties1 and picnics with her relations1 and of giving them and her friends kindly gifts and presents2 or she may do these things at her own cost if she likes4 ,in the same way she may wear either her husband's ornaments or her own4 ,as to the presents of affection mutually exchanged between the husband and herself there is no fixed rule about them4 ,if she leaves her husband after marriage of her own accord1 she should restore to him whatever he may have given her1 with the exception of the mutual presents4 ,if however she is driven out of the house by her husband she should not return anything to him4 ,after her marriage she should live in the house of her husband like one of the chief members of the family1 but should treat the other ladies of the family with kindness1 the servants with generosity1 and all the friends of the house with familiarity and good temper4 ,she should show that she is better acquainted with the sixty-four arts than the other ladies of the house1 and in any quarrels with her husband she should not rebuke him severely1 but in private do everything that he wishes1 and make use of the sixty-four ways of enjoyment4 ,she should be obliging to the other wives of her husband1 and to their children she should give presents1 behave as their mistress1 and make ornaments and play things for their use4 ,in the friends and servants of her husband she should confide more than in his other wives1 and finally she should have a liking for drinking parties1 going to picnics1 attending fairs and festivals1 and for carrying out all kinds of games and amusements4 ,thus ends the conduct of a virgin widow re-married4 ,a woman who is disliked by her husband1 and annoyed and distressed by his other wives1 should associate with the wife who is liked most by her husband1 and who serves him more than the others1 and should teach her all the arts with which she is acquainted4 ,she should act as the nurse of her husband's children1 and having gained over his friends to her side1 should through them make him acquainted of her devotion to him4 ,in religious ceremonies she should be a leader1 as also in vows and fasts1 and should not hold too good an opinion of herself4 ,when her husband is lying on his bed she should only go near him when it is agreeable to him1 and should never rebuke him1 or show obstinacy in any way4 ,if her husband happens to quarrel with any of his other wives1 she should reconcile them to each other1 and if he desires to see any woman secretly1 she should manage to bring about the meeting between them4 ,she should moreover make herself acquainted with the weak points of her husband's character1 but always keep them secret1 and on the whole behave herself in such an way as may lead him to look upon her as a good and devoted wife4 ,here ends the conduct of a wife disliked by her husband4 ,the above sections will show how all the women of the ,king's seraglio are to behave1 and therefore we shall now speak separately only about the king4 ,the female attendants in the harem 7called severally ,kanchukiyas1#ed ,mahallarikas1#ee and ,mahallikas1#ef7 should bring flowers1 ointments and clothes from the ,king's wives to the ,king1 and he having received these things should give them as presents to the servants1 along with the things worn by him the previous day4 ,in the afternoon the ,king1 having dressed and put on his ornaments1 should interview the women of the harem1 who should also be dressed and decorated with jewels4 ,then having given to each of them such a place and such respect as may suit the occasion and as they may deserve1 he should carry on with them a cheerful conversation4 ,after that he should see such of his wives as may be virgin widows re-married1 and after them the concubines and dancing girls4 ,all of these should be visited in their own private rooms4 ,when the ,king rises from his noonday sleep1 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 course1 and of her who may have been accidentally passed over as her turn arrived1 and of her who may have been unwell at the time of her turn4 ,these attendants should place before the ,king the ointments and unguents sent by each of these wives1 marked with the seal of her ring1 and their names and their reasons for sending the ointments should be told to the ,king4 ,after this the ,king accepts the ointment of one of them1 who then is informed that her ointment has been accepted1 and that her day has been settled4#eg ,at festivals1 singing parties and exhibitions1 all the wives of the ,king should be treated with respect and served with drinks4 ,but the women of the harem should not be allowed to go out alone1 neither should any women outside the harem be allowed to enter it except those whose character is well known4 ,and lastly the work which the ,king's wives have to do should not be too fatiguing4 ,thus ends the conduct of the ,king towards the women of the harem1 and of their own conduct4 ,a man marrying many wives should act fairly towards them all4 ,he should neither disregard nor pass over their faults1 and should not reveal to one wife the love1 passion1 bodily blemishes1 and confidential reproaches of the other4 ,no opportunity should be given to any one of them of speaking to him about their rivals1 and if one of them should begin to speak ill of another1 he should chide her and tell her that she has exactly the same blemishes in her character4 ,one of them he should please by secret confidence1 another by secret respect1 and another by secret flattery1 and he should please them all by going to gardens1 by amusements1 by presents1 by honouring their relations1 by telling them secrets1 and lastly by loving unions4 ,a young woman who is of a good temper1 and who conducts herself according to the precepts of the ,holy ,writ1 wins her husband's attachment1 and obtains a superiority over her rivals4 ,thus ends the conduct of a husband towards many wives4 ,,footnotes3 ,footnote #ed3 ,a name given to the maid servants of the zenana of the ,kings in ancient times1 on account of their always keeping their breasts covered with a cloth called ,kanchuki4 ,it was customary in the olden time for the maid servants to cover their breasts with a cloth1 while the ,queens kept their breasts uncovered4 ,this custom is distinctly to be seen in the ,ajunta cave paintings4 ,footnote #ee3 ,the meaning of this word is a superior woman1 so it would seem that a ,mahallarika must be a person in authority over the maid servants of the house4 ,footnote #ef3 ,this was also appertaining to the rank of women employed in the harem4 ,in latter times this place was given to eunuchs4 ,footnote #eg3 ,as ,kings generally had many wives1 it was usual for them to enjoy their wives by turns4 ,but as it happened sometimes that some of them lost their turns owing to the ,king's absence1 or to their being unwell1 then in such cases the women whose turns had been passed over1 and those whose turns had come1 used to have a sort of lottery1 and the ointment of all the claimants were sent to the ,king1 who accepted the ointment of one of them1 and thus settled the question4 ,,end ,,of ,,part ,,iv4 ,,part ,v4 ,,about ,,the ,,wives ,,of ,,other ,,men4 ,,chapter ,i4 ,,of ,,the ,,characteristics ,,of ,,men ,,and ,,women4--,,the ,,reasons ,,why ,,women ,,reject ,,the ,,addresses ,,of ,,men4--,,about ,,men ,,who ,,have ,,success ,,with ,,women1 ,,and ,,about ,,women ,,who ,,are ,,easily ,,gained ,,over4 ,the wives of other people may be resorted to on the occasions already described in ,part ,i41 ,chapter #e1 of this work1 but the possibility of their acquisition1 their fitness for cohabitation1 the danger to oneself in uniting with them1 and the future effect of these unions1 should first of all be examined4 ,a man may resort to the wife of another1 for the purpose of saving his own life1 when he perceives that his love for her proceeds from one degree of intensity to another4 ,these degrees are ten in number1 and are distinguished by the following marks3 #a4 ,love of the eye4 #b4 ,attachment of the mind4 #c4 ,constant reflection4 #d4 ,destruction of sleep4 #e4 ,emaciation of the body4 #f4 ,turning away from objects of enjoyment4 #g4 ,removal of shame4 #h4 ,madness4 #i4 ,fainting4 #aj4 ,death4 ,ancient authors say that a man should know the disposition1 truthfulness1 purity1 and will of a young woman1 as also the intensity1 or weakness of her passions1 from the form of her body1 and from her characteristic marks and signs4 ,but ,vatsyayana is of opinion that the forms of bodies1 and the characteristic marks or signs are but erring tests of character1 and that women should be judged by their conduct1 by the outward expression of their thoughts1 and by the movements of their bodies4 ,now as a general rule ,gonikaputra says that a woman falls in love with every handsome man she sees1 and so does every man at the sight of a beautiful woman1 but frequently they do not take any further steps1 owing to various considerations4 ,in love the following circumstances are peculiar to the woman4 ,she loves without regard to right or wrong1#eh and does not try to gain over a man simply for the attainment of some particular purpose4 ,moreover1 when a man first makes up to her she naturally shrinks from him1 even though she may be willing to unite herself with him4 ,but when the attempts to gain her are repeated and renewed1 she at last consents4 ,but with a man1 even though he may have begun to love1 he conquers his feelings from a regard for morality and wisdom1 and although his thoughts are often on the woman1 he does not yield1 even though an attempt be made to gain him over4 ,he sometimes makes an attempt or effort to win the object of his affections1 and having failed1 he leaves her alone for the future4 ,in the same way1 when a woman is once gained1 he often becomes indifferent about her4 ,as for the saying that a man does not care for what is easily gained1 and only desires a thing which cannot be obtained without difficulty1 it is only a matter of talk4 ,the causes of a woman rejecting the addresses of a man are as follows3 #a4 ,affection for her husband4 #b4 ,desire of lawful progeny4 #c4 ,want of opportunity4 #d4 ,anger at being addressed by the man too familiarly4 #e4 ,difference in rank of life4 #f4 ,want of certainty on account of the man being devoted to travelling4 #g4 ,thinking that the man may be attached to some other person4 #h4 ,fear of the man's not keeping his intentions secret4 #i4 ,thinking that the man is too devoted to his friends1 and has too great a regard for them4 #aj4 ,the apprehension that he is not in earnest4 #aa4 ,bashfulness on account of his being an illustrious man4 #ab4 ,fear on account of his being powerful1 or possessed of too impetuous passion1 in the case of the deer woman4 #ac4 ,bashfulness on account of his being too clever4 #ad4 ,the thought of having once lived with him on friendly terms only4 #ae4 ,contempt of his want of knowledge of the world4 #af4 ,distrust of his low character4 #ag4 ,disgust at his want of perception of her love for him4 #ah4 ,in the case of an elephant woman1 the thought that he is a hare man1 or a man of weak passion4 #ai4 ,compassion lest any thing should befall him on account of his passion4 #bj4 ,despair at her own imperfections4 #ba4 ,fear of discovery4 #bb4 ,disillusion at seeing his grey hair or shabby appearance4 #bc4 ,fear that he may be employed by her husband to test her chastity4 #bd4 ,the thought that he has too much regard for morality4 ,whichever of the above causes a man may detect1 he should endeavour to remove it from the very beginning4 ,thus1 the bashfulness that may arise from his greatness or his ability1 he should remove by showing his great love and affection for her4 ,the difficulty of the want of opportunity1 or if his inaccessibility1 he should remove by showing her some easy way of access4 ,the excessive respect entertained by the woman for him should be removed by making himself very familiar4 ,the difficulties that arise from his being thought a low character he should remove by showing his valour and his wisdom2 those that come from neglect by extra attention2 and those that arise from fear by giving her proper encouragement4 ,the following are the men who generally obtain success with women4 #a4 ,men well versed in the science of love4 #b4 ,men skilled in telling stories4 #c4 ,men acquainted with women from their childhood4 #d4 ,men who have secured their confidence4 #e4 ,men who send presents to them4 #f4 ,men who talk well4 #g4 ,men who do things that they like4 #h4 ,men who have not loved other women previously4 #i4 ,men who act as messengers4 #aj4 ,men who knew their weak points4 #aa4 ,men who are desired by good women4 #ab4 ,men who are united with their female friends4 #ac4 ,men who are good looking4 #ad4 ,men who have been brought up with them4 #ae4 ,men who are their neighbours4 #af4 ,men who are devoted to sexual pleasures1 even though these be their own servants4 #ag4 ,the lovers of the daughters of their nurse4 #ah4 ,men who have been lately married4 #ai4 ,men who like picnics and pleasure parties4 #bj4 ,men who are liberal4 #ba4 ,men who are celebrated for being very strong 7,bull men74 #bb4 ,enterprising and brave men4 #bc4 ,men who surpass their husbands in learning and good looks1 in good quality1 and in liberality4 #bd4 ,men whose dress and manner of living are magnificent4 ,the following are the women who are easily gained over4 #a4 ,women who stand at the doors of their houses4 #b4 ,women who are always looking out on the street4 #c4 ,women who sit conversing in their neighbour's house4 #d4 ,a woman who is always staring at you4 #e4 ,a female messenger4 #f4 ,a woman who looks sideways at you4 #g4 ,a woman whose husband has taken another wife without any just cause4 #h4 ,a woman who hates her husband or who is hated by him4 #i4 ,a woman who has nobody to look after her1 or keep her in check4 #aj4 ,a woman who has not had any children4 #aa4 ,a woman whose family or caste is not well known4 #ab4 ,a woman whose children are dead4 #ac4 ,a woman who is very fond of society4 #ad4 ,a woman who is apparently very affectionate with her husband4 #ae4 ,the wife of an actor4 #af4 ,a widow4 #ag4 ,a poor woman4 #ah4 ,a woman fond of enjoyments4 #ai4 ,the wife of a man with many younger brothers4 #bj4 ,a vain woman4 #ba4 ,a woman whose husband is inferior to her in rank or abilities4 #bb4 ,a woman who is proud of her skill in the arts4 #bc4 ,a woman disturbed in mind by the folly of her husband4 #bd4 ,a woman who has been married in her infancy to a rich man1 and not liking him when she grows up1 desires a man possessing a disposition1 talents1 and wisdom suitable to her own tastes4 #be4 ,a woman who is slighted by her husband without any cause4 #bf4 ,a woman who is not respected by other women of the same rank or beauty as herself4 #bg4 ,a woman whose husband is devoted to travelling4 #bh4 ,the wife of a jeweller4 #bi4 ,a jealous woman4 #cj4 ,a covetous woman4 #ca4 ,an immoral woman4 #cb4 ,a barren woman4 #cc4 ,a lazy woman4 #cd4 ,a cowardly woman4 #ce4 ,a humpbacked woman4 #cf4 ,a dwarfish woman4 #cg4 ,a deformed woman4 #ch4 ,a vulgar woman4 #ci4 ,an ill-smelling woman4 #dj4 ,a sick woman4 #da4 ,an old woman4 ,there was also two verses on the subject as follows3 ,desire1 which springs from nature1 and which is increased by art1 and from which all danger is taken away by wisdom1 becomes firm and secure4 ,a clever man1 depending on his own ability1 and observing carefully the ideas and thoughts of women1 and removing the causes of their turning away from men1 is generally successful with them4 ,,footnote3 ,footnote #eh3 ,on peut tout attendre et tout supposer d'une femme amoureuse4--,balzac4 ,,chapter ,,ii4 ,,about ,,making ,,acquaintance ,,with ,,the ,,woman1 ,,and ,,of ,,the ,,efforts ,,to ,,gain ,,her ,,over4 ,ancient authors are of opinion that girls are not so easily seduced by employing female messengers as by the efforts of the man himself1 but that the wives of others are more easily got at by the aid of female messengers than by the personal efforts of a man4 ,but ,vatsyayana lays it down that whenever it is possible a man should always act himself in these matters1 and it is only when such is impracticable1 or impossible1 that female messengers should be employed4 ,as for the saying that women who act and talk boldly and freely are to be won by the personal efforts of the man1 and that women who do not possess those qualities are to be got at by female messengers1 it is only a matter of talk4 ,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 manner4 #ast4 ,he should arrange to be seen by the woman either on a natural or special opportunity4 ,a natural opportunity is when one of them goes to the house of the other1 and a special opportunity is when they meet either at the house of a friend1 or a caste-fellow1 or a minister1 or a physician1 as also on the occasion of marriage ceremonies1 sacrifices1 festivals1 funerals1 and garden parties4 #bnd4 ,when they do meet1 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 her2 he should pull about his moustache1 make a sound with his nails1 cause his own ornaments to tinkle1 bite his lower lip1 and make various other signs of that description4 ,when she is looking at him he should speak to his friends about her and other women1 and should show to her his liberality and his appreciation of enjoyments4 ,when sitting by the side of a female friend he should yawn and twist his body1 contract his eyebrows1 speak very slowly as if he were weary1 and listen to her indifferently4 ,a conversation having two meanings should also be carried on with a child or some other person1 apparently having regard to a third person1 but really having reference to the woman he loves1 and in this way his love should be made manifest under the pretext of referring to others rather than to herself4 ,he should make marks that have reference to her1 on the earth with his nails1 or with a stick1 and should embrace and kiss a child in her presence1 and give it the mixture of betel nut and betel leaves with his tongue1 and press its chin with his fingers in a caressing way4 ,all these things should be done at the proper time and in proper places4 #crd4 ,the man should fondle a child that may be sitting on her lap1 and give it something to play with1 and also take the same back again4 ,conversation with respect to the child may also be held with her1 and in this manner he should gradually become well acquainted with her1 and he should also make himself agreeable to her relations4 ,afterwards1 this acquaintance should be made a pretext for visiting her house frequently1 and on such occasions he should converse on the subject of love in her absence1 but within her hearing4 ,as his intimacy with her increases he should place in her charge some kind of deposit or trust1 and take away from it a small portion at a time2 or he may give her some fragrant substances1 or betel nuts to be kept for him by her4 ,after this he should endeavour to make her well acquainted with his own wife1 and get them to carry on confidential conversations1 and to sit together in lonely places4 ,in order to see her frequently he should arrange that the same goldsmith1 the same jeweller1 the same basket maker1 the same dyer1 and the same washerman should be employed by the two families4 ,and he should also pay her long visits openly under the pretence of being engaged with her on business1 and one business should lead to another1 so as to keep up the intercourse between them4 ,whenever she wants anything1 or is in need of money1 or wishes to acquire skill in one of the arts1 he should cause her to understand that he is willing and able to do anything that she wants1 to give her money1 or teach her one of the arts1 all these things being quite within his ability and power4 ,in the same way he should hold discussions with her in company with other people1 and they should talk of the doings and sayings of other persons1 and examine different things1 like jewellery1 precious stones1 etc4 ,on such occasions he should show her certain things with the values of which she may be unacquainted1 and if she begins to dispute with him about the things or their value1 he should not contradict her1 but point out that he agrees with her in every way4 ,thus ends the ways of making the acquaintance of the woman desired4 ,now after a girl has become acquainted with the man as above described1 and has manifested her love to him by the various outward signs2 and by the motions of her body1 the man should make every effort to gain her over4 ,but as girls are not acquainted with sexual union1 they should be treated with the greatest delicacy1 and the man should proceed with considerable caution1 though in the case of other women1 accustomed to sexual intercourse1 this is not necessary4 ,when the intentions of the girl are known1 and her bashfulness put aside1 the man should begin to make use of her money1 and an interchange of clothes1 rings1 and flowers should be made4 ,in this the man should take particular care that the things given by him are handsome and valuable4 ,he should moreover receive from her a mixture of betel nut and betel leaves1 and when he is going to a party he should ask for the flower in her hair1 or for the flower in her hand4 ,if he himself gives her a flower it should be a sweet smelling one1 and marked with marks made by his nails or teeth4 ,with increasing assiduity he should dispel her fears1 and by degrees get her to go with him to some lonely place1 and there he should embrace and kiss her4 ,and finally at the time of giving her some betel nut1 or of receiving the same from her1 or at the time of making an exchange of flowers1 he should touch and press her private parts1 thus bringing his efforts to a satisfactory conclusion4 ,when a man is endeavouring to seduce one woman1 he should not attempt to seduce any other at the same time4 ,but after he had succeeded with the first1 and enjoyed her for a considerable time1 he can keep her affections by giving her presents that she likes1 and then commence making up to another woman4 ,when a man sees the husband of a woman going to some place near his house1 he should not enjoy the woman then1 even though she may be easily gained over at that time4 ,a wise man having a regard for his reputation should not think of seducing a woman who is apprehensive1 timid1 not to be trusted1 well guarded1 or possessed of a father-in-law1 or mother-in-law4 ,,chapter ,,iii4 ,,examination ,,of ,,the ,,state ,,of ,a ,,woman',s ,,mind4 ,when a man is trying to gain over a woman he should examine the state of her mind1 and acts as follows4 ,if she listens to him1 but does not manifest to him in any way her own intentions1 he should then try to gain her over by means of a go-between4 ,if she meets him once1 and again comes to meet him better dressed than before1 or comes to him in some lonely place1 he should be certain that she is capable of being enjoyed by the use of a little force4 ,a woman who lets a man make up to her1 but does not give herself up1 even after a long time1 should be considered as a trifler in love1 but owing to the fickleness of the human mind1 even such a woman can be conquered by always keeping up a close acquaintance with her4 ,when a woman avoids the attentions of a man1 and on account of respect for him1 and pride in herself1 will not meet him or approach him1 she can be gained over with difficulty1 either by endeavouring to keep on familiar terms with her1 or else by an exceedingly clever go-between4 ,when a man makes up to a woman1 and she reproaches him with harsh words1 she should be abandoned at once4 ,when a woman reproaches a man1 but at the same time acts affectionately towards him1 she should be made love to in every way4 ,a woman who meets a man in lonely places1 and puts up with the touch of his foot1 but pretends1 on account of the indecision of her mind1 not to be aware of it1 should be conquered by patience1 and by continued efforts as follows3 ,if she happens to go to sleep in his vicinity he should put his left arm round her1 and see when she awakes whether she repulses him in reality1 or only repulses him in such a way as if she were desirous of the same thing being done to her again4 ,and what is done by the arm can also be done by the foot4 ,if the man succeeds in this point he should embrace her more closely1 and if she will not stand the embrace and gets up1 but behaves with him as usual the next day1 he should consider then that she is not unwilling to be enjoyed by him4 ,if however she does not appear again1 the man should try to get over her by means of a go-between2 and if1 after having disappeared for some time she again appears1 and behaves with him as usual1 the man should then consider that she would not object to be united with him4 ,when a woman gives a man an opportunity1 and makes her own love manifest to him1 he should proceed to enjoy her4 ,and the signs of a woman manifesting her love are these3 #a4 ,she calls out to a man without being addressed by him in the first instance4 #b4 ,she shows herself to him in secret places4 #c4 ,she speaks to him tremblingly and inarticulately4 #d4 ,she has the fingers of her hand1 and the toes of her feet moistened with perspiration1 and her face blooming with delight4 #e4 ,she occupies herself with shampooing his body and pressing his head4 #f4 ,when shampooing him she works with one hand only1 and with the other she touches and embraces parts of his body4 #g4 ,she remains with both hands placed on his body motionless as if she had been surprised by something1 or was overcome by fatigue4 #h4 ,she sometimes bends down her face upon his thighs1 and when asked to shampoo them does not manifest any unwillingness to do so4 #i4 ,she places one of her hands quite motionless on his body1 and even though the man should press it between two members of his body1 she does not remove it for a long time4 #aj4 ,lastly1 when she has resisted all the efforts of the man to gain her over1 she returns to him next day to shampoo his body as before4 ,when a woman neither gives encouragement to a man1 nor avoids him1 but hides herself and remains in some lonely place1 she must be got at by means of the female servant who may be near her4 ,if when called by the man she acts in the same way1 then she should be gained over by means of a skilful go-between4 ,but if she will have nothing to say to the man1 he should consider well about her before he begins any further attempts to gain her over4 ,thus ends the examination of the state of a woman's mind4 ,a man should first get himself introduced to a woman1 and then carry on a conversation with her4 ,he should give her hints of his love for her1 and if he finds from her replies that she receives these hints favourably1 he should then set to work to gain her over without any fear4 ,a woman who shows her love by outward signs to the man at his first interview should be gained over very easily4 ,in the same way a lascivious woman1 who when addressed in loving words replies openly in words expressive of her love1 should be considered to have been gained over at that very moment4 ,with regard to all women1 whether they be wise1 simple1 or confiding1 this rule is laid down that those who make an open manifestation of their love are easily gained over4 ,,chapter ,,iv4 ,,about ,,the ,,business ,,of ,a ,,go-,,between4 ,if a woman has manifested her love or desire1 either by signs or by motions of her body1 and is afterwards rarely or never seen any where1 or if a woman is met for the first time1 the man should get a go-between to approach her4 ,now the go-between1 having wheedled herself into the confidence of the woman by acting according to her disposition1 should try to make her hate or despise her husband by holding artful conversations with her1 by telling her about medicines for getting children1 by talking to her about other people1 by tales of various kinds1 by stories about the wives of other men1 and by praising her beauty1 wisdom1 generosity1 and good nature1 and then saying to her3 ,it is indeed a pity that you1 who are so excellent a woman in every way1 should be possessed of a husband of this kind4 ,beautiful lady1 he is not fit even to serve you4 ,the go-between should further talk to the woman about the weakness of the passion of her husband1 his jealousy1 his roguery1 his ingratitude1 his aversion to enjoyments1 his dullness1 his meanness1 and all the other faults that he may have1 and with which she may be acquainted4 ,she should particularly harp upon that fault or that failing by which the wife may appear to be the most affected4 ,if the wife be a deer woman1 and the husband a hare man1 then there would be no fault in that direction1 but in the event of his being a hare man1 and she a mare woman or elephant woman1 then this fault should be pointed out to her4 ,gonikaputra is of opinion that when it is the first affair of the woman1 or when her love has only been very secretly shown1 the man should then secure and send to her a go-between1 with whom she may be already acquainted1 and in whom she confides4 ,but to return to our subject4 ,the go-between should tell the woman about the obedience and love of the man1 and as her confidence and affection increase1 she should then explain to her the thing to be accomplished in the following way4 ,hear this1 ,oh beautiful lady1 that this man1 born of a good family1 having seen you1 has gone mad on your account4 ,the poor young man1 who is tender by nature1 has never been distressed in such a way before1 and it is highly probable that he will succumb under his present affliction1 and experience the pains of death4 ,if the woman listens with a favourable ear1 then on the following day the go-between1 having observed marks of good spirits in her face1 in her eyes1 and in her manner of conversation1 should again converse with her on the subject of the man1 and should tell her the stories of ,ahalya#ei and ,indra1 of ,sakoontala#fj and ,dushyanti1 and such others as may be fitted for the occasion4 ,she should also describe to her the strength of the man1 his talents1 his skill in the sixty-four sorts of enjoyments mentioned by ,babhravya1 his good looks1 and his liaison with some praiseworthy woman1 no matter whether this last ever took place or not4 ,in addition to this1 the go-between should carefully note the behaviour of the woman1 which if favourable would be as follows3 ,she would address her with a smiling look1 would seat herself close beside her1 and ask her1 ,where have you been8 ,what have you been doing8 ,where did you dine8 ,where did you sleep8 ,where have you been sitting8 ,moreover the woman would meet the go-between in lonely places and tell her stories there1 would yawn contemplatively1 draw long sighs1 give her presents1 remember her on occasions of festivals1 dismiss her with a wish to see her again1 and say to her jestingly1 ,oh1 well-speaking woman1 why do you speak these bad words to me8 would discourse on the sin of her union with the man1 would not tell her about any previous visits or conversations that she may have had with him1 but wish to be asked about these1 and lastly would laugh at the man's desire1 but would not reproach him in any way4 ,thus ends the behaviour of the woman with the go-between4 ,when the woman manifests her love in the manner above described1 the go-between should increase it by bringing to her love tokens from the man4 ,but if the woman be not acquainted with the man personally1 the go-between should win her over by extolling and praising his good qualities1 and by telling stories about his love for her4 ,here ,auddalaka says that when a man or woman are not personally acquainted with each other1 and have not shown each other any signs of affection1 the employment of a go-between is useless4 ,the followers of ,babhravya on the other hand affirm that even though they be personally unacquainted1 but have shown each other signs of affection there is an occasion for the employment of a go-between4 ,gonikaputra asserts that a go-between should be employed1 provided they are acquainted with each other1 even though no signs of affection may have passed between them4 ,vatsyayana however lays it down that even though they may not be personally acquainted with each other1 and may not have shown each other any signs of affection1 still they are both capable of placing confidence in a go-between4 ,now the go-between should show the woman the presents1 such as the betel nut and betel leaves1 the perfumes1 the flowers1 and the rings which the man may have given to her for the sake of the woman1 and on these presents should be impressed the marks of the man's teeth1 and nails1 and other signs4 ,on the cloth that he may send he should draw with saffron both his hands joined together as if in earnest entreaty4 ,the go-between should also show to the woman ornamental figures of various kinds cut in leaves1 together with ear ornaments1 and chaplets made of flowers containing love letters expressive of the desire of the man1#fa and she should cause her to send affectionate presents to the man in return4 ,after they have mutually accepted each other's presents1 then a meeting should be arranged between them on the faith of the go-between4 ,the followers of ,babhravya say that this meeting should take place at the time of going to the temple of a ,deity1 or on occasions of fairs1 garden parties1 theatrical performances1 marriages1 sacrifices1 festivals and funerals1 as also at the time of going to the river to bathe1 or at times of natural calamities1#fb fear of robbers or hostile invasions of the country4 ,gonikaputra is of opinion however that these meetings had better be brought about in the abodes of female friends1 mendicants1 astrologers1 and ascetics4 ,but ,vatsyayana decides that that place is only well suited for the purpose which has proper means of ingress and egress1 and where arrangements have been made to prevent any accidental occurrence1 and when a man who has once entered the house1 can also leave it at the proper time without any disagreeable encounter4 ,now go-betweens or female messengers are of the following different kinds1 viz43 7#a74 ,a go-between who takes upon herself the whole burden of the business4 7#b74 ,a go-between who does only a limited part of the business4 7#c74 ,a go-between who is the bearer of a letter only4 7#d74 ,a go-between acting on her own account4 7#e74 ,the go-between of an innocent young woman4 7#f74 ,a wife serving as a go-between4 7#g74 ,a mute go-between4 7#h74 ,a go-between who acts the part of the wind4 7#a74 ,a woman who1 having observed the mutual passion of a man and woman1 brings them together and arranges it by the power of her own intellect1 such an one is called a go-between who takes upon herself the whole burden of the business4 ,this kind of go-between is chiefly employed when the man and the woman are already acquainted with each other1 and have conversed together1 and in such cases she is sent not only by the man 7as is always done in all other cases7 but by the woman also4--,the above name is also given to a go-between who1 perceiving that the man and the woman are suited to each other1 tries to bring about a union between them1 even though they be not acquainted with each other4 7#b74 ,a go-between who1 perceiving that some part of the affair is already done1 or that the advances on the part of the man are already made1 completes the rest of the business1 is called a go-between who performs only a limited part of the business4 7#c74 ,a go-between1 who simply carries messages between a man and a woman1 who love each other1 but who cannot frequently meet1 is called the bearer of a letter or message4 ,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 meeting4 7#d74 ,a woman who goes herself to a man1 and tells him of her having enjoyed sexual union with him in a dream1 and expresses her anger at his wife having rebuked him for calling her by the name of her rival instead of by her own name1 and gives him something bearing the marks of her teeth and nails1 and informs him that she knew she was formerly desired by him1 and asks him privately whether she or his wife is the best looking1 such a person is called a woman who is a go-between for herself4 ,now such a woman should be met and interviewed by the man in private and secretly4 ,the above name is also given to a woman who having made an agreement with some other woman to act as her go-between1 gains over the man to herself1 by the means of making him personally acquainted with herself1 and thus causes the other woman to fail4 ,the same applies to a man who1 acting as a go-between for another1 and having no previous connection with the woman1 gains her over for himself1 and thus causes the failure of the other man4 7#e74 ,a woman1 who has gained the confidence of the innocent young wife of any man1 and who has learned her secrets without exercising any pressure on her mind1 and found out from her how her husband behaves to her1 if this woman then teaches her the art of securing his favour1 and decorates her so as to show her love1 and instructs her how and when to be angry1 or to pretend to be so1 and then1 having herself made marks of the nails and teeth on the body of the wife1 gets the latter to send for her husband to show these marks to him1 and thus excite him for enjoyment1 such is called the go-between of an innocent young woman4 ,in such cases the man should send replies to his wife through the same woman4 7#f74 ,when a man gets his wife to gain the confidence of a woman whom he wants to enjoy1 and to call on her and talk to her about the wisdom and ability of her husband1 that wife is called a wife serving as a go-between4 ,in this case the feelings of the woman with regard to the man should also be made known through the wife4 7#g74 ,when any man sends a girl or a female servant to any woman under some pretext or other1 and places a letter in her bouquet of flowers1 or in her ear ornaments1 or marks something about her with his teeth or nails1 that girl or female servant is called a mute go-between4 ,in this case the man should expect an answer from the woman through the same person4 7#h74 ,a person1 who carries a message to a woman1 which has a double meaning1 or which relates to some past transactions1 or which is unintelligible to other people1 is called a go-between who acts the part of the wind4 ,in this case the reply should be asked for through the same woman4 ,thus end the different kinds of go-betweens4 ,a female astrologer1 a female servant1 a female beggar1 or a female artist are well acquainted with the business of a go-between1 and very soon gain the confidence of other women4 ,any one of them can raise enmity between any two persons if she wishes to do so1 or extol the loveliness of any woman that she wishes to praise1 or describe the arts practised by other women in sexual union4 ,they can also speak highly of the love of a man1 of his skill in sexual enjoyment1 and of the desire of other women1 more beautiful even than the woman they are addressing1 for him1 and explain the restraint under which he may be at home4 ,lastly a go-between can1 by the artfulness of her conversation unite a woman with a man1 even though he may not have been thought of by her1 or may have been considered beyond his aspirations4 ,she can also bring back a man to a woman1 who1 owing to some cause or other1 has separated himself from her4 ,,footnote3 ,footnote #ei3 ,the wife of the sage ,gautama1 she was seduced by ,indra the king of the ,gods4 ,footnote #fj3 ,the heroine of one of the best1 if not the best1 of ,hindoo plays1 and the best known in ,sanscrit dramatic literature4 ,it was first brought to notice by ,sir ,william ,jones1 and has been well and poetically translated by ,dr4 ,monier ,williams under the title of ,sakoontala1 or the lost ring1 an ,indian drama1 translated into ,english prose and verse from the ,sanscrit of ,kalidasa4 ,footnote #fa3 ,it is presumed that something like the following ,french verses are intended4 ,quand on a jur le plus profond hommage ,voulez-vous qu'infid le on change de langage ,vous seule captive mon esprit ou mon coeur ,que je puisse dans vos bras seuls goter le bonheur2 ,je voudrais1 mais en vain1 que mon coeur en dlire ,couche o ce papier n'oserait vous dire4 ,avec soin1 de ces vers lisez leur premiers mots1 ,vous verrez quel remde il faut tous mes maux4 ,or these3 ,quand on vous voit1 on vous aime2 ,quand on vous aime1 o vous voit-on4 ,footnote #fb3 ,it is supposed that storms1 earthquakes1 famines and pestilent diseases are here alluded to4 ,,chapter ,v4 ,,about ,,the ,,love ,,of ,,persons ,,in ,,authority ,,for ,,the ,,wives ,,of ,,other ,,men4 ,kings and their ministers have no access to the abodes of others1 and moreover their mode of living is constantly watched and observed and imitated by the people at large1 just as the animal world1 seeing the sun rise1 get up after him1 and when he sits in the evening1 lie down again in the same way4 ,persons in authority should not therefore do any improper act in public1 as such are impossible from their position1 and would be deserving of censure4 ,but if they find that such an act is necessary to be done1 they should make use of the proper means as described in the following paragraphs4 ,the head man of the village1 the ,king's officer employed there1 and the man#fc whose business it is to glean corn1 can gain over female villagers simply by asking them4 ,it is on this account that this class of woman are called unchaste women by voluptuaries4 ,the union of the above mentioned men with this class of woman takes place on the occasions of unpaid labour1 of filling the granaries in their houses1 of taking things in and out of the house1 of cleaning the houses1 of working in the fields1 and of purchasing cotton1 wool1 flax1 hemp1 and thread1 and at the season of the purchase1 sale1 and exchange of various other articles1 as well as at the time of doing various other works4 ,in the same way the superintendents of cow pens enjoy the women in the cow pens2 and the officers1 who have the superintendence of widows1 of the women who are without supporters1 and of women who have left their husbands1 have sexual intercourse with these women4 ,the intelligent accomplish their object by wandering at night in the village1 and while villagers also unite with the wives of their sons1 being much alone with them4 ,lastly the superintendents of markets have a great deal to do with the female villagers at the time of their making purchases in the market4 ,during the festival of the eighth moon1 i4e41 during the bright half of the month of ,nargashirsha1 as also during the moonlight festival of the month of ,kartika1 and the spring festival of ,chaitra1 the women of cities and towns generally visit the women of the ,king's harem in the royal palace4 ,these visitors go to the several apartments of the women of the harem1 as they are acquainted with them1 and pass the night in conversation1 and in proper sports1 and amusement1 and go away in the morning4 ,on such occasions a female attendant of the ,king 7previously acquainted with the woman whom the ,king desires71 should loiter about1 and accost this woman when she sets out to go home1 and induce her to come and see the amusing things in the palace4 ,previous to these festivals even1 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 palace4 ,accordingly she should show her the bower of the coral creeper1 the garden house with its floor inlaid with precious stones1 the bower of grapes1 the building on the water1 the secret passages in the walls of the palace1 the pictures1 the sporting animals1 the machines1 the birds1 and the cages of the lions and the tigers4 ,after this1 when alone with her1 she should tell her about the love of the ,king for her1 and should describe to her the good fortune which would attend upon her union with the ,king1 giving her at the time a strict promise of secrecy4 ,if the woman does not accept the offer1 she should conciliate and please her with handsome presents befitting the position of the ,king1 and having accompanied her for some distance should dismiss her with great affection4 7#b74 ,or1 having made the acquaintance of the husband of the woman whom the ,king desires1 the wives of the ,king should get the wife to pay them a visit in the harem1 and on this occasion a female attendant of the ,king1 having been sent thither1 should act as above described4 7#c74 ,or1 one of the ,king's wives should get acquainted with the woman that the ,king desires1 by sending one of the female attendants to her1 who should1 on their becoming more intimate1 induce her to come and see the royal abode4 ,afterwards1 when she has visited the harem1 and acquired confidence1 a female confidante of the ,king1 sent thither1 should act as before described4 7#d74 ,or1 the ,king's wife should invite the woman1 whom the ,king desires1 to come to the royal palace1 so that she might see the practice of the art in which the ,king's wife may be skilled1 and after she has come to the harem1 a female attendant of the ,king1 sent thither1 should act as before described4 7#e74 ,or1 a female beggar1 in league with the ,king's wife1 should say to the woman desired by the ,king1 and whose husband may have lost his wealth1 or may have some cause of fear from the ,king3 ,this wife of the ,king has influence over him1 and she is1 moreover1 naturally kind-hearted1 we must therefore go to her in this matter4 ,i shall arrange for your entrance into the harem1 and she will do away with all cause of danger and fear from the ,king4 ,if the woman accepts this offer1 the female beggar should take her two or three times to the harem1 and the ,king's wife there should give her a promise of protection4 ,after this1 when the woman1 delighted with her reception and promise of protection1 again goes to the harem1 then a female attendant of the ,king1 sent thither1 should act as directed4 7#f74 ,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 ,king1 or who are oppressed by the ,king's ministers1 or who are poor1 or who are not satisfied with their position1 or who are desirous of gaining the ,king's favour1 or who wish to become famous among the people1 or who are oppressed by the members of their own caste1 or who want to injure their caste fellows1 or who are spies of the ,king1 or who have any other object to attain4 7#g74 ,lastly1 if the woman desired by the ,king be living with some person who is not her husband1 then the ,king should cause her to be arrested1 and having made her a slave1 on account of her crime1 should place her in the harem4 ,or the ,king should cause his ambassador to quarrel with the husband of the woman desired by him1 and should then imprison her as the wife of an enemy of the ,king1 and by this means should place her in the harem4 ,thus end the means of gaining over the wives of others secretly4 ,the above mentioned ways of gaining over the wives of other men are chiefly practised in the palaces of ,kings4 ,but a ,king should never enter the abode of another person1 for ,abhira1#fd the ,king of the ,kottas was killed by a washerman while in the house of another1 and in the same way ,jayasana the ,king of the ,kashis was slain by the commandment of his cavalry4 ,but according to the customs of some countries there are facilities for ,kings to make love to the wives of other men4 ,thus in the country of the ,andras#fe the newly married daughters of the people thereof enter the ,king's harem with some presents on the tenth day of their marriage1 and having been enjoyed by the ,king are then dismissed4 ,in the country of the ,vatsagulmas#ff the wives of the chief ministers approach the ,king at night to serve him4 ,in the country of the ,vaidarbhas#fg the beautiful wives of the inhabitants pass a month in the ,king's harem under the pretence of affection for the ,king4 ,in the country of the ,aparatakas#fh the people gave their beautiful wives as presents to the ministers and the ,kings4 ,and lastly in the country of the ,saurashtras#fi the women of the city and the country enter the royal harem for the ,king's pleasure either together or separately4 ,there are also two verses on the subject as follows3 ,the above and other ways are the means employed in different countries by ,kings with regard to the wives of other persons4 ,but a ,king1 who has the welfare of his people at heart1 should not on any account put them into practice4 ,a ,king who has conquered the six#gj enemies of mankind1 becomes the master of the whole earth4 ,,footnotes3 ,footnote #fc3 ,this is a phrase used for a man who does the work of everybody1 and who is fed by the whole village4 ,footnote #fd3 ,the exact date of the reign of these kings is not known4 ,it is supposed to have been about the beginning of the ,christian era4 ,footnote #fe3 ,the modern country of ,tailangam1 which is to the ,south of ,rajamundry4 ,footnote #ff3 ,supposed to be a tract of the country to the south of ,malwa4 ,footnote #fg3 ,now known by the name of ,berar4 ,its capital was ,kundinpura1 which has been identified with the modern ,oomravati4 ,footnote #fh3 ,also called ,aparantakas1 being the northern and southern ,concan4 ,footnote #fi3 ,the modern provinces of ,katteeawar4 ,its capital was called ,girinaguda1 or the modern ,junagurh4 ,footnote #gj3 ,these are ,lust1 ,anger1 ,avarice1 ,spiritual ,ignorance1 ,pride1 and ,envy4 ,,chapter ,,vi4 ,,about ,,the ,,women ,,of ,,the ,,royal ,,harem2 ,,and ,,of ,,the ,,keeping ,,of ,,one',s ,,own ,,wife4 ,the women of the royal harem cannot see or meet any men on account of their being strictly guarded1 neither do they have their desires satisfied1 because their only husband is common to many wives4 ,for this reason among themselves they give pleasure to each other in various ways as now described4 ,having dressed the daughters of their nurses1 or their female friends1 or their female attendants1 like men1 they accomplish their object by means of bulbs1 roots1 and fruits having the form of the ,lingam1 or they lie down upon the statue of a male figure1 in which the ,lingam is visible and erect4 ,some ,kings1 who are compassionate1 take or apply certain medicines to enable them to enjoy many wives in one night1 simply for the purpose of satisfying the desire of their women1 though they perhaps have no desire of their own4 ,others enjoy with great affection only those wives that they particularly like1 while others only take them according as the turn of each wife arrives in due course4 ,such are the ways of enjoyment prevalent in ,eastern countries1 and what is said about the means of enjoyment of the female is also applicable to the male4 ,by means of their female attendants the ladies of the royal harem generally get men into their apartments in the disguise or dress of women4 ,their female attendants1 and the daughters of their nurses1 who are acquainted with their secrets1 should exert themselves to get men to come to the harem in this way by telling them of the good fortune attending it1 and by describing the facilities of entering and leaving the palace1 the large size of the premises1 the carelessness of the sentinels1 and the irregularities of the attendants about the persons of the royal wives4 ,but these women should never induce a man to enter the harem by telling him falsehoods1 for that would probably lead to his destruction4 ,as for the man himself1 he had better not enter a royal harem1 even though it may be easily accessible1 on account of the numerous disasters to which he may be exposed there4 ,if however he wants to enter it1 he should first ascertain whether there is an easy way to get out1 whether it is closely surrounded by the pleasure garden1 whether it has separate enclosures belonging to it1 whether the sentinels are careless1 whether the ,king has gone abroad1 and then1 when he is called by the women of the harem1 he should carefully observe the localities1 and enter by the way pointed out by them4 ,if he is able to manage it1 he should hang about the harem every day1 and1 under some pretext or other1 make friends with the sentinels1 and show himself attached to the female attendants of the harem1 who may have become acquainted with his design1 and to whom he should express his regret at not being able to obtain the object of his desire4 ,lastly he should cause the whole business of a go-between to be done by the woman who may have access to the harem1 and he should be careful to be able to recognize the emissaries of the ,king4 ,when a go-between has no access to the harem1 then the man should stand in some place where the lady1 whom he loves1 and whom he is anxious to enjoy1 can be seen4 ,if that place is occupied by the ,king's sentinels1 he should then disguise himself as a female attendant of the lady who comes to the place1 or passes by it4 ,when she looks at him he should let her know his feelings by outward signs and gestures1 and should show her pictures1 things with double meanings1 chaplets of flowers1 and rings4 ,he should carefully mark the answer she gives1 whether by word or by sign1 or by gesture1 and should then try and get into the harem4 ,if he is certain of her coming to some particular place he should conceal himself there1 and at the appointed time should enter along with her as one of the guards4 ,he may also go in and out1 concealed in a folded bed1 or bed covering1 or with his body made invisible1#ga by means of external applications1 a receipt for one of which is as follows3 ,the heart of an ichneumon1 the fruit of the long gourd 7,tumbi71 and the eyes of the serpent1 should all be burnt without letting out the smoke1 the ashes should then be ground and mixed in equal quantities with water4 ,by putting this mixture upon the eyes a man can go about unseen4 ,other means of invisibility are prescribed by ,duyana ,brahmans and ,jogashiras4 ,again the man may enter the harem during the festival of the eight moon in the month of ,nargashirsha1 and during the moonlight festivals when the female attendants of the harem are all busily occupied1 or in confusion4 ,the following principles are laid down on this subject4 ,the entrance of young men into harems1 and their exit from them1 generally take place when things are being brought into the palace1 or when things are being taken out of it1 or when drinking festivals are going on1 or when the female attendants are in a hurry1 or when the residence of some of the royal ladies is being changed1 or when the ,king's wives go to gardens1 or to fairs1 or when they enter the palace on their return from them2 or1 lastly1 when the ,king is absent on a long pilgrimage4 ,the women of the royal harem know each other's secrets1 and having but one object to attain1 they give assistance to each other4 ,a young man1 who enjoys all of them1 and who is common to them all1 can continue enjoying his union with them so long as it is kept quiet1 and is not known abroad4 ,now in the country of the ,aparatakas the royal ladies are not well protected1 and consequently many young men are passed into the harem by the women who have access to the royal palaces4 ,the wives of the ,king of the ,ahira country accomplish their objects with those sentinels in the harem who bear the name of ,kashtriyas4 ,the royal ladies in the country of the ,vatsagulmas cause such men as are suitable to enter into the harem along with their female messengers4 ,in the country of the ,vaidarbhas the sons of the royal ladies enter the royal harem when they please1 and enjoy the women1 with the exception of their own mothers4 ,in the ,stri-rajya the wives of the ,king are enjoyed by his caste fellows and relations4 ,in the ,ganda country the royal wives are enjoyed by ,brahmans1 friends1 servants1 and slaves4 ,in the ,samdhava country1 servants1 foster children1 and other persons like them enjoy the women of the harem4 ,in the country of the ,haimavatas adventurous citizens bribe the sentinels and enter the harem4 ,in the country of the ,vanyas and the ,kalmyas1 ,brahmans1 with the knowledge of the ,king1 enter the harem under the pretence of giving flowers to the ladies1 and speak with them from behind a curtain1 and from such conversation union afterwards takes place4 ,lastly1 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 women4 ,thus act the wives of others4 ,for these reasons a man should guard his own wife4 ,old authors say that a ,king should select for sentinels in his harem such men as have their freedom from carnal desires well tested4 ,but such men1 though free themselves from carnal desire1 by reason of their fear or avarice1 may cause other persons to enter the harem1 and therefore ,gonikaputra says1 that ,kings should place such men in the harem as may have had their freedom from carnal desires1 their fears1 and their avarice well tested4 ,lastly1 ,vatsyayana says that under the influence of ,dharma#gb people might be admitted1 and therefore men should be selected who are free from carnal desires1 fear1 avarice1 and ,dharma4#gc ,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 people1 and thus find out from her about his wife's chastity4 ,but ,vatsyayana says1 that as wicked persons are always successful with women1 a man should not cause his innocent wife to be corrupted by bringing her into the company of a deceitful woman4 ,the following are the causes of the destruction of a woman's chastity3 ,always going into society1 and sitting in company4 ,absence of restraint4 ,the loose habits of her husband4 ,want of caution in her relations with other men4 ,continued and long absence of her husband4 ,living in a foreign country4 ,destruction of her love and feelings by her husband4 ,the company of loose women4 ,the jealousy of her husband4 ,there are also the following verses on the subject4 ,a clever man1 learning from the ,shastras the ways of winning over the wives of other people1 is never deceived in the case of his own wives4 ,no one1 however1 should make use of these ways for seducing the wives of others1 because they do not always succeed1 and1 moreover1 often cause disasters1 and the destruction of ,dharma and ,artha4 ,this book1 which is intended for the good of the people1 and to teach them the ways of guarding their own wives1 should not be made use of merely for gaining over the wives of others4 ,,footnotes3 ,footnote #ga3 ,the way to make oneself invisible2 the knowledge of the art of transmigration1 or changing ourselves or others into any shape or form by the use of charms and spells2 the power of being in two places at once1 and other occult sciences are frequently referred to in all ,oriental literature4 ,footnote #gb3 ,this may be considered as meaning religious influence1 and alludes to persons who may be gained over by that means4 ,footnote #gc3 ,it may be noted from the above remarks that eunuchs do not appear to have been employed in the ,king's harem in those days1 though they seem to have been employed for other purposes4 ,see ,part ,,ii41 page #dc4 ,,end ,,of ,,part ,v4 ,,part ,,vi4 ,,about ,,courtesans4 ,,introductory ,,remarks4 ,this ,part ,,vi41 about courtesans1 was prepared by ,vatsyayana1 from a treatise on the subject1 that was written by ,dattaka1 for the women of ,pataliputra 7the modern ,patna71 some two thousand years ago4 ,dattaka's work does not appear to be extant now1 but this abridgement of it is very clever1 and quite equal to any of the productions of ,emile ,zola1 and other writers of the realistic school of to-day4 ,although a great deal has been written on the subject of the courtesan1 nowhere will be found a better description of her1 of her belongings1 of her ideas1 and of the working of her mind1 than is contained in the following pages4 ,the details of the domestic and social life of the early ,hindoos would not be complete without mention of the courtesan1 and ,part ,,vi4 is entirely devoted to this subject4 ,the ,hindoos have ever had the good sense to recognise courtesans as a part and portion of human society1 and so long as they behaved themselves with decency and propriety1 they were regarded with a certain respect4 ,anyhow1 they have never been treated in the ,east with that brutality and contempt so common in the ,west1 while their education has always been of a superior kind to that bestowed upon the rest of womankind in ,oriental countries4 ,in the earlier days the well-educated ,hindoo dancing girl and courtesan doubtless resembled the ,hetera of the ,greeks1 and being educated and amusing1 were far more acceptable as companions than the generality of the married or unmarried women of that period4 ,at all times and in all countries1 there has ever been a little rivalry between the chaste and the unchaste4 ,but while some women are born courtesans1 and follow the instincts of their nature in every class of society1 it has been truly said by some authors that every woman has got an inkling of the profession in her nature1 and does her best1 as a general rule1 to make herself agreeable to the male sex4 ,the subtlety of women1 their wonderful perceptive powers1 their knowledge1 and their intuitive appreciation of men and things1 are all shown in the following pages1 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 globe4 ,,chapter ,i4 ,,of ,,the ,,causes ,,of ,a ,,courtesan ,,resorting ,,to ,,men2 ,,of ,,the ,,means ,,of ,,attaching ,,to ,,herself ,,the ,,man ,,desired2 ,,and ,,of ,,the ,,kind ,,of ,,man ,,that ,,it ,,is ,,desirable ,,to ,,be ,,acquainted ,,with4 ,by having intercourse with men courtesans obtain sexual pleasure1 as well as their own maintenance4 ,now when a courtesan takes up with a man from love1 the action is natural2 but when she resorts to him for the purpose of getting money1 her action is artificial or forced4 ,even in the latter case1 however1 she should conduct herself as if her love were indeed natural1 because men repose their confidence on those women who apparently love them4 ,in making known her love to the man she should show an entire freedom from avarice1 and for the sake of her future credit she should abstain from acquiring money from him by unlawful means4 ,a courtesan1 well dressed and wearing her ornaments1 should sit or stand at the door of her house1 and without exposing herself too much1 should look on the public road so as to be seen by the passers by1 she being like an object on view for sale4#gd ,she should form friendships with such persons as would enable her to separate men from other women1 and attach them to herself1 and repair her own misfortunes1 to acquire wealth1 and to protect her from being bullied1 or set upon by persons with whom she may have dealings of some kind or another4 ,these persons are3 ,the guards of the town1 or the police4 ,the officers of the courts of justice4 ,astrologers4 ,powerful men1 or men with interest4 ,learned men4 ,teachers of the sixty-four arts4 ,pithamardas or confidants4 ,vitas or parasites4 ,vidushakas or jesters4 ,flower sellers4 ,perfumers4 ,vendors of spirits4 ,washermen4 ,barbers4 ,beggars4 ,and such other persons as may be found necessary for the particular object to be acquired4 ,the following kinds of men may be taken up with simply for the purpose of getting their money4 ,men of independent income4 ,young men4 ,men who are free from any ties4 ,men who hold places of authority under the ,king4 ,men who have secured their means of livelihood without difficulty4 ,men possessed of unfailing sources of income4 ,men who consider themselves handsome4 ,men who are always praising themselves4 ,one who is an eunuch1 but wishes to be thought a man4 ,one who hates his equals4 ,one who is naturally liberal4 ,one who has influence with the ,king or his ministers4 ,one who is always fortunate4 ,one who is proud of his wealth4 ,one who disobeys the orders of his elders4 ,one upon whom the members of his caste keep an eye4 ,the only son whose father is wealthy4 ,an ascetic who is internally troubled with desire4 ,a brave man4 ,a physician of the ,king4 ,previous acquaintance4 ,on the other hand1 those who are possessed of excellent qualities are to be resorted to for the sake of love1 and fame4 ,such men are as follows3 ,men of high birth1 learned1 with a good knowledge of the world1 and doing the proper things at the proper times1 poets1 good story tellers1 eloquent men1 energetic men1 skilled in various arts1 far-seeing into the future1 possessed of great minds1 full of perseverance1 of a firm devotion1 free from anger1 liberal1 affectionate to their parents1 and with a liking for all social gatherings1 skilled in completing verses begun by others and in various other sports1 free from all disease1 possessed of a perfect body1 strong1 and not addicted to drinking1 powerful in sexual enjoyment1 sociable1 showing love towards women and attracting their hearts to himself1 but not entirely devoted to them1 possessed of independent means of livelihood1 free from envy1 and last of all free from suspicion4 ,such are the good qualities of a man4 ,the woman also should have the following characteristics1 viz43 ,she should be possessed of beauty1 and amiability1 with auspicious body marks4 ,she should have a liking for good qualities in other people1 as also a liking for wealth4 ,she should take delight in sexual unions resulting from love1 and should be of a firm mind1 and of the same class as the man with regard to sexual enjoyment4 ,she should always be anxious to acquire and obtain experience and knowledge1 be free from avarice1 and always have a liking for social gatherings1 and for the arts4 ,the following are the ordinary qualities of all women1 viz43 ,to be possessed of intelligence1 good disposition1 and good manners2 to be straightforward in behaviour1 and to be grateful2 to consider well the future before doing anything2 to possess activity1 to be of consistent behaviour1 and to have a knowledge of the proper times and places for doing things2 to speak always without meanness1 loud laughter1 malignity1 anger1 avarice1 dullness1 or stupidity1 to have a knowledge of the ,kama ,sutra1 and to be skilled in all the arts connected with it4 ,the faults of the women are to be known by the absence of any of the above mentioned good qualities4 ,the following kinds of men are not fit to be resorted to by courtesans1 viz43 ,one who is consumptive2 one who is sickly2 one whose mouth contains worms2 one whose breath smells like human excrement2 one whose wife is dear to him2 one who speaks harshly2 one who is always suspicious2 one who is avaricious2 one who is pitiless2 one who is a thief2 one who is self-conceited2 one who has a liking for sorcery2 one who does not care for respect or disrespect2 one who can be gained over even by his enemies by means of money2 and lastly1 one who is extremely bashful4 ,ancient authors are of opinion that the causes of a courtesan resorting to men are love1 fear1 money1 pleasure1 returning some act of enmity1 curiosity1 sorrow1 constant intercourse1 ,dharma1 celebrity1 compassion1 the desire of having a friend1 shame1 the likeness of the man to some beloved person1 the search after good fortune1 the getting rid of the love of somebody else1 the being of the same class as the man with respect to sexual union1 living in the same place1 constancy1 and poverty4 ,but ,vatsyayana decides that desire of wealth1 freedom from misfortune1 and love1 are the only causes that affect the union of courtesans with men4 ,now a courtesan should not sacrifice money to her love1 because money is the chief thing to be attended to4 ,but in cases of fear1 etc41 she should pay regard to strength and other qualities4 ,moreover1 even though she be invited by any man to join him1 she should not at once consent to an union1 because men are apt to despise things which are easily acquired4 ,on such occasions she should first send the shampooers1 and the singers1 and the jesters1 who may be in her service1 or1 in their absence the ,pithamardas1 or confidants1 and others1 to find out the state of his feelings1 and the condition of his mind4 ,by means of these persons she should ascertain whether the man is pure or impure1 affected1 or the reverse1 capable of attachment1 or indifferent1 liberal or niggardly2 and if she finds him to her liking1 she should then employ the ,vita and others to attach his mind to her4 ,accordingly1 the ,pithamarda should bring the man to her house1 under the pretence of seeing the fights of quails1 cocks1 and rams1 of hearing the maina 7a kind of starling7 talk1 or of seeing some other spectacle1 or the practice of some art2 or he may take the woman to the abode of the man4 ,after this1 when the man comes to her house the woman should give him something capable of producing curiosity1 and love in his heart1 such as an affectionate present1 telling him that it was specially designed for his use4 ,she should also amuse him for a long time by telling him such stories1 and doing such things as he may take most delight in4 ,when he goes away she should frequently send to him a female attendant1 skilled in carrying on a jesting conversation1 and also a small present at the same time4 ,she should also sometimes go to him herself under the pretence of some business1 and accompanied by the ,pithamarda4 ,thus end the means of attaching to herself the man desired4 ,there are also some verses on the subject as follows3 ,when a lover comes to her abode1 a courtesan should give him a mixture of betel leaves and betel nut1 garlands of flowers1 and perfumed ointments1 and1 showing her skill in arts1 should entertain him with a long conversation4 ,she should also give him some loving presents1 and make an exchange of her own things with his1 and at the same time should show him her skill in sexual enjoyment4 ,when a courtesan is thus united with her lover she should always delight him by affectionate gifts1 by conversation1 and by the application of tender means of enjoyment4 ,,footnote3 ,footnote #gd3 ,in ,england the lower classes of courtesans walk the streets2 in ,india and other places in the ,east they sit at the windows1 or at the doors of their houses4 ,,chapter ,,ii4 ,,of ,,living ,,like ,a ,,wife4 ,when a courtesan is living as a wife with her lover1 she should behave like a chaste woman1 and do everything to his satisfaction4 ,her duty in this respect1 in short1 is1 that she should give him pleasure1 but should not become attached to him1 though behaving as if she were really attached4 ,now the following is the manner in which she is to conduct herself1 so as to accomplish the above mentioned purpose4 ,she should have a mother dependent on her1 one who should be represented as very harsh1 and who looked upon money as her chief object in life4 ,in the event of there being no mother1 then an old and confidential nurse should play the same role4 ,the mother or nurse1 on their part1 should appear to be displeased with the lover1 and forcibly take her away from him4 ,the woman herself should always show pretended anger1 dejection1 fear1 and shame on this account1 but should not disobey the mother or nurse at any time4 ,she should make out to the mother or nurse that the man is suffering from bad health1 and making this a pretext for going to see him1 she should go on that account4 ,she is1 moreover1 to do the following things for the purpose of gaining the man's favour1 viz43 ,sending her female attendant to bring the flowers used by him on the previous day1 in order that she may use them herself as a mark of affection1 also asking for the mixture of betel nut and leaves that have remained uneaten by him2 expressing wonder at his knowledge of sexual intercourse1 and the several means of enjoyment used by him2 learning from him the sixty-four kinds of pleasure mentioned by ,babhravya2 continually practising the ways of enjoyment as taught by him1 and according to his liking2 keeping his secrets2 telling him her own desires and secrets2 concealing her anger2 never neglecting him on the bed when he turns his face towards her2 touching any parts of his body according to his wish2 kissing and embracing him when he is asleep2 looking at him with apparent anxiety when he is wrapt in thought1 or thinking of some other subject than herself2 showing neither complete shamelessness1 nor excessive bashfulness when he meets her1 or sees her standing on the terrace of her house from the public road2 hating his enemies2 loving those who are dear to him2 showing a liking for that which he likes2 being in high or low spirits according to the state that he is in himself2 expressing a curiosity to see his wives2 not continuing her anger for a long time2 suspecting even the marks and wounds made by herself with her nails and teeth on his body to have been made by some other woman2 keeping her love for him unexpressed by words1 but showing it by deeds1 and signs1 and hints2 remaining silent when he is asleep1 intoxicated1 or sick2 being very attentive when he describes his good actions1 and reciting them afterwards to his praise and benefit2 giving witty replies to him if he be sufficiently attached to her2 listening to all his stories1 except those that relate to her rivals2 expressing feelings of dejection and sorrow if he sighs1 yawns1 or falls down2 pronouncing the words live long when he sneezes2 pretending to be ill1 or to have the desire of pregnancy1 when she feels dejected2 abstaining from praising the good qualities of any body else1 and from censuring those who possess the same faults as her own man3 wearing anything that may have been given to her by him2 abstaining from putting on her ornaments1 and from taking food when he is in pain1 sick1 low-spirited1 or suffering from misfortune1 and condoling and lamenting with him over the same2 wishing to accompany him if he happens to leave the country himself or if he be banished from it by the ,king2 expressing a desire not to live after him2 telling him that the whole object and desire of her life was to be united with him2 offering previously promised sacrifices to the ,deity when he acquires wealth1 or has some desire fulfilled1 or when he has recovered from some illness or disease2 putting on ornaments every day2 not acting too freely with him2 reciting his name and the name of his family in her songs2 placing his hand on her loins1 bosom and forehead1 and falling asleep after feeling the pleasure of his touch2 sitting on his lap and falling asleep there2 wishing to have a child by him2 desiring not to live longer than he does2 abstaining from revealing his secrets to others2 dissuading him from vows and fasts by saying let the sin fall upon me2 keeping vows and fasts along with him when it is impossible to change his mind on the subject2 telling him that vows and fasts are difficult to be observed1 even by herself1 when she has any dispute with him about them2 looking on her own wealth and his without any distinction2 abstaining from going to public assemblies without him1 and accompanying him when he desires her to do so2 taking delight in using things previously used by him1 and in eating food that he has left uneaten2 venerating his family1 his disposition1 his skill in the arts1 his learning1 his caste1 his complexion1 his native country1 his friends1 his good qualities1 his age1 and his sweet temper2 asking him to sing1 and to do other such like things1 if able to do them2 going to him without paying any regard to fear1 to cold1 to heat1 or to rain2 saying with regard to the next world that he should be her lover even there2 adapting her tastes1 disposition and actions to his liking2 abstaining from sorcery2 disputing continually with her mother on the subject of going to him1 and1 when forcibly taken by her mother to some other place1 expressing her desire to die by taking poison1 by starving herself to death1 by stabbing herself with some weapon1 or by hanging herself2 and lastly assuring the man of her constancy and love by means of her agents1 and receiving money herself1 but abstaining from any dispute with her mother with regard to pecuniary matters4 ,when the man sets out on a journey1 she should make him swear that he will return quickly1 and in his absence should put aside her vows of worshipping the ,deity1 and should wear no ornaments except those that are lucky4 ,if the time fixed for his return has passed1 she should endeavour to ascertain the real time of his return from omens1 from the reports of the people1 and from the positions of the planets1 the moon and the stars4 ,on occasions of amusement1 and of auspicious dreams1 she should say ,let me be soon united to him4 ,if1 moreover1 she feels melancholy1 or sees any inauspicious omen1 she should perform some rite to appease the ,deity4 ,when the man does return home she should worship the ,god ,kama 7i4e41 the ,indian ,cupid71 and offer oblations to other ,deities1 and having caused a pot filled with water to be brought by her friends1 she should perform the worship in honour of the crow who eats the offerings which we make to the manes of deceased relations4 ,after the first visit is over she should ask her lover also to perform certain rites1 and this he will do if he is sufficiently attached to her4 ,now a man is said to be sufficiently attached to a woman when his love is disinterested2 when he has the same object in view as his beloved one2 when he is quite free from any suspicions on her account2 and when he is indifferent to money with regard to her4 ,such is the manner of a courtesan living with a man like a wife1 and set forth here for the sake of guidance from the rules of ,dattaka4 ,what is not laid down here should be practised according to the custom of the people1 and the nature of each individual man4 ,there are also two verses on the subject as follows3 ,the extent of the love of women is not known1 even to those who are the objects of their affection1 on account of its subtlety1 and on account of the avarice1 and natural intelligence of womankind4 ,women are hardly ever known in their true light1 though they may love men1 or become indifferent towards them2 may give them delight1 or abandon them2 or may extract from them all the wealth that they may possess4 ,,chapter ,,iii4 ,,of ,,the ,,means ,,of ,,getting ,,money4 ,,of ,,the ,,signs ,,of ,,the ,,change ,,of ,a ,,lover',s ,,feelings1 ,,and ,,of ,,the ,,way ,,to ,,get ,,rid ,,of ,,him4 ,money is got out of a lover in two ways1 viz43 ,by natural or lawful means1 and by artifices4 ,old authors are of opinion that when a courtesan can get as much money as she wants from her lover1 she should not make use of artifice4 ,but ,vatsyayana lays down that though she may get some money from him by natural means1 yet when she makes use of artifice he gives her doubly more1 and therefore artifice should be resorted to for the purpose of extorting money from him at all events4 ,now the artifices to be used for getting money from her lover are as follows3 #ast4 ,taking money from him on different occasions1 for the purpose of purchasing various articles1 such as ornaments1 food1 drink1 flowers1 perfumes and cloths1 and either not buying them1 or getting from him more than their cost4 #bnd4 ,praising his intelligence to his face4 #crd4 ,pretending to be obliged to make gifts on occasion of festivals connected with vows1 trees1 gardens1 temples1 or tanks4#ge #dth4 ,pretending that at the time of going to his house1 her jewels have been stolen either by the ,king's guards1 or by robbers4 #eth4 ,alleging that her property has been destroyed by fire1 by the falling of her house1 or by the carelessness of her servants4 #fth4 ,pretending to have lost the ornaments of her lover along with her own4 #gth4 ,causing him to hear through other people of the expenses incurred by her in coming to see him4 #hth4 ,contracting debts for the sake of her lover4 #ith4 ,disputing with her mother on account of some expense incurred by her for her lover1 and which was not approved of by her mother4 #ajth4 ,not going to parties and festivities in the houses of her friends for the want of presents to make to them1 she having previously informed her lover of the valuable presents given to her by these very friends4 #aath4 ,not performing certain festive rites under the pretence that she has no money to perform them with4 #abth4 ,engaging artists to do something for her lover4 #acth4 ,entertaining physicians and ministers for the purpose of attaining some object4 #adth4 ,assisting friends and benefactors both on festive occasions1 and in misfortune4 #aeth4 ,performing household rites4 #afth4 ,having to pay the expenses of the ceremony of marriage of the son of a female friend4 #agth4 ,having to satisfy curious wishes during her state of pregnancy4 #ahth4 ,pretending to be ill1 and charging her cost of treatment4 #aith4 ,having to remove the troubles of a friend4 #bjth4 ,selling some of her ornaments1 so as to give her lover a present4 #bast4 ,pretending to sell some of her ornaments1 furniture1 or cooking utensils to a trader1 who has been already tutored how to behave in the matter4 #bbnd4 ,having to buy cooking utensils of greater value than those of other people1 so that they might be more easily distinguished1 and not changed for others of an inferior description4 #bcrd4 ,remembering the former favours of her lover1 and causing them always to be spoken of by her friends and followers4 #bdth4 ,informing her lover of the great gains of other courtezans4 #beth4 ,describing before them1 and in the presence of her lover1 her own great gains1 and making them out to be greater even than theirs1 though such may not have been really the case4 #bfth4 ,openly opposing her mother when she endeavours to persuade her to take up with men with whom she has been formerly acquainted1 on account of the great gains to be got from them4 #bgth4 ,lastly1 pointing out to her lover the liberality of his rivals4 ,thus end the ways and means of getting money4 99 99 99 99 99 ,a woman should always know the state of the mind1 of the feelings1 and of the disposition of her lover towards her1 from the changes of his temper1 his manner1 and the colour of his face4 ,the behaviour of a waning lover is as follows3 #ast4 ,he gives the woman either less than is wanted1 or something else than that which is asked for4 #bnd4 ,he keeps her in hopes by promises4 #crd4 ,he pretends to do one thing1 and does something else4 #dth4 ,he does not fulfil her desires4 #eth4 ,he forgets his promises1 or does something else than that which he has promised4 #fth4 ,he speaks with his own servants in a mysterious way4 #gth4 ,he sleeps in some other house under the pretence of having to do something for a friend4 #hth4 ,lastly1 he speaks in private with the attendants of a woman with whom he was formerly acquainted4 ,now when a courtesan finds that her lover's disposition towards her is changing1 she should get possession of all his best things before he becomes aware of her intentions1 and allow a supposed creditor to take them away forcibly from her in satisfaction of some pretended debt4 ,after this1 if the lover is rich1 and has always behaved well towards her1 she should ever treat him with respect2 but if he is poor and destitute1 she should get rid of him as if she had never been acquainted with him in any way before4 ,the means of getting rid of a lover are as follows3 #ast4 ,describing the habits and vices of the lover as disagreeable and censurable1 with the sneer of the lip1 and the stamp of the foot4 #bnd4 ,speaking on a subject with which he is not acquainted4 #crd4 ,showing no admiration for his learning1 and passing a censure upon it4 #dth4 ,putting down his pride4 #eth4 ,seeking the company of men who are superior to him in learning and wisdom4 #fth4 ,showing a disregard for him on all occasions4 #gth4 ,censuring men possessed of the same faults as her lover4 #hth4 ,expressing dissatisfaction at the ways and means of enjoyment used by him4 #ith4 ,not giving him her mouth to kiss4 #ajth4 ,refusing access to her ,jaghana1 i4e41 the part of the body between the navel and the thighs4 #aath4 ,showing a dislike for the wounds made by his nails and teeth4 #abth4 ,not pressing close up against him at the time when he embraces her4 #acth4 ,keeping her limbs without movement at the time of congress4 #adth4 ,desiring him to employ her when he is fatigued4 #aeth4 ,laughing at his attachment to her4 #afth4 ,not responding to his embraces4 #agth4 ,turning away from him when he begins to embrace her4 #ahth4 ,pretending to be sleepy4 #aith4 ,going out visiting1 or into company1 when she perceives his desire to enjoy her during the day time4 #bjth4 ,mis-constructing his words4 #bast4 ,laughing without any joke1 or at the time of any joke made by him1 laughing under some pretence4 #bbnd4 ,looking with side glances at her own attendants1 and clapping her hands when he says anything4 #bcrd4 ,interrupting him in the middle of his stories1 and beginning to tell other stories herself4 #bdth4 ,reciting his faults and his vices1 and declaring them to be incurable4 #beth4 ,saying words to her female attendants calculated to cut the heart of her lover to the quick4 #bfth4 ,taking care not to look at him when he comes to her4 #bgth4 ,asking him what cannot be granted4 #bhth4 ,and1 after all1 finally dismissing him4 ,there are also two verses on this subject as follows3 ,the duty of a courtesan consists in forming connections with suitable men after due and full consideration1 and attaching the person with whom she is united to herself2 in obtaining wealth from the person who is attached to her1 and then dismissing him after she has taken away all his possessions4 ,a courtesan leading in this manner the life of a wife is not troubled with too many lovers1 and yet obtains abundance of wealth4 ,,footnote3 ,footnote #ge3 ,on the completion of a vow a festival takes place4 ,some trees such as the ,peepul and ,banyan trees1 are invested with sacred threads like the ,brahman's1 and on the occasion of this ceremony a festival is given4 ,in the same way when gardens are made1 and tanks or temples built1 then also festivals are observed4 ,,chapter ,,iv4 ,,about ,,re-,,union ,,with ,a ,,former ,,lover4 ,when a courtesan abandons her present lover after all his wealth is exhausted1 she may then consider about her re-union with a former lover4 ,but she should return to him only if he has acquired fresh wealth1 or is still wealthy1 and if he is still attached to her4 ,and if this man be living at the time with some other women she should consider well before she acts4 ,now such a man can only be in one of the six following conditions1 viz43 #ast4 ,he may have left the first woman of his own accord1 and may even have left another woman since then4 #bnd4 ,he may have been driven away from both women4 #crd4 ,he may have left the one woman of his own accord1 and be living with another woman4 #eth4 ,he may have been driven away from the one woman1 and left the other of his own accord4 #fth4 ,he may have been driven away by the one woman1 and may be living with another4 7#a74 ,now if the man has left both women of his own accord1 he should not be resorted to1 on account of the fickleness of his mind1 and his indifference to the excellencies of both of them4 7#b74 ,as regards the man who may have been driven away from both women1 if he has been driven away from the last one because the woman could get more money from some other man1 then he should be resorted to1 for if attached to the first woman he would give her more money1 through vanity and emulation to spite the other woman4 ,but if he has been driven away by the woman on account of his poverty1 or stinginess1 he should not then be resorted to4 7#c74 ,in the case of the man who may have left the one woman of his own accord1 and been driven away by the other1 if he agrees to return to the former and give her plenty of money beforehand1 then he should be resorted to4 7#d74 ,in the case of the man who may have left the one woman of his own accord1 and be living with another woman1 the former 7wishing to take up with him again7 should first ascertain if he left her in the first instance in the hope of finding some particular excellence in the other woman1 and that not having found any such excellence1 he was willing to come back to her1 and to give her much money on account of his conduct1 and on account of his affection still existing for her4 ,or1 whether1 having discovered many faults in the other woman1 he would now see even more excellences in herself than actually exist1 and would be prepared to give her much money for these qualities4 ,or1 lastly1 to consider whether he was a weak man1 or a man fond of enjoying many women1 or one who liked a poor woman1 or one who never did anything for the woman that he was with4 ,after maturely considering all these things1 she should resort to him or not1 according to circumstances4 7#e74 ,as regards the man who may have been driven away from the one woman1 and left the other of his own accord1 the former woman 7wishing to re-unite with him7 should first ascertain whether he still has any affection for her1 and would consequently spend much money upon her2 or whether1 being attached to her excellent qualities1 he did not take delight in any other women2 or whether1 being driven away from her formerly before completely satisfying his sexual desires1 he wished to get back to her1 so as to be revenged for the injury done to him2 or whether he wished to create confidence in her mind1 and then take back from her the wealth which she formerly took from him1 and finally destroy her2 or1 lastly1 whether he wished first to separate her from her present lover1 and then to break away from her himself4 ,if1 after considering all these things1 she is of opinion that his intentions are really pure and honest1 she can re-unite herself with him4 ,but if his mind be at all tainted with evil intentions1 he should be avoided4 7#f74 ,in the case of the man who may have been driven away by one woman1 and be living with another1 if the man makes overtures in return to the first one1 the courtesan should consider well before she acts1 and while the other woman is engaged in attracting him to herself1 she should try in her turn 7through keeping herself behind the scenes7 to gain him over1 on the grounds of any of the following considerations1 viz43 #ast4 ,that he was driven away unjustly and for no proper reason1 and now that he has gone to another woman1 every effort must be used to bring him back to myself4 #bnd4 ,that if he were once to converse with me again1 he would break away from the other woman4 #crd4 ,that the pride of my present lover would be put down by means of the former one4 #dth4 ,that he has become wealthy1 has secured a higher position1 and holds a place of authority under the ,king4 #eth4 ,that he is separate from his wife4 #fth4 ,that he is now independent4 #gth4 ,that he lives apart from his father1 or brother4 #hth4 ,that by making peace with him ,i shall be able to get hold of a very rich man1 who is now prevented from coming to me by my present lover4 #ith4 ,that as he is not respected by his wife1 ,i shall now be able to separate him from her4 #ajth4 ,that the friend of this man loves my rival1 who hates me cordially2 ,i shall1 therefore1 by this means separate the friend from his mistress4 #aath4 ,and lastly1 ,i shall bring discredit upon him by bringing him back to me1 thus showing the fickleness of his mind4 ,when a courtesan is resolved to take up again with a former lover1 her ,pithamurda and other servants should tell him that his former expulsion from the woman's house was caused by the wickedness of her mother2 that the woman loved him just as much as ever at that time1 but could not help the occurrence on account of her deference to her mother's will2 that she hated the union of her present lover1 and disliked him excessively4 ,in addition to this1 they should create confidence in his mind by speaking to him of her former love for him1 and should allude to the mark of that love that she has ever remembered4 ,this mark of her love should be connected with some kind of pleasure that may have been practised by him1 such as his way of kissing her1 or manner of having connection with her4 ,thus end the ways of bringing about a re-union with a former lover4 ,when a woman has to choose between two lovers1 one of whom was formerly united with her1 while the other is a stranger1 the ,acharyas 7sages7 are of opinion that the first one is preferable1 because his disposition and character being already known by previous careful observation1 he can be easily pleased and satisfied2 but ,vatsyayana thinks that a former lover1 having already spent a great deal of his wealth1 is not able or willing to give much money again1 and is not1 therefore1 to be relied upon so much as a stranger4 ,particular cases may1 however1 arise differing from this general rule on account of the different natures of men4 ,there are also verses on the subject as follows3 ,re-union with a former lover may be desirable so as to separate some particular woman from some particular man1 or some particular man from some particular woman1 or to have a certain effect upon the present lover4 ,when a man is excessively attached to a woman1 he is afraid of her coming into contact with other men2 he does not then regard or notice her faults2 and he gives her much wealth through fear of her leaving him4 ,a courtesan should be agreeable to the man who is attached to her1 and despise the man who does not care for her4 ,if while she is living with one man a messenger comes to her from some other man1 she may either refuse to listen to any negotiations on his part1 or appoint a fixed time for him to visit her1 but she should not leave the man who may be living with her and who may be attached to her4 ,a wise woman should only renew her connection with a former lover if she is satisfied that good fortune1 gain1 love1 and friendship1 are likely to be the result of such a re-union4 ,,chapter ,v4 ,,of ,,different ,,kinds ,,of ,,gain4 ,when a courtesan is able to realize much money every day1 by reason of many customers1 she should not confine herself to a single lover2 under such circumstances1 she should fix her rate for one night1 after considering the place1 the season1 and the condition of the people1 and having regard to her own good qualities and good looks1 and after comparing her rates with those of other courtesans4 ,she can inform her lovers1 and friends1 and acquaintances about these charges4 ,if1 however1 she can obtain a great gain from a single lover1 she may resort to him alone1 and live with him like a wife4 ,now1 the ,sages are of opinion that when a courtesan has the chance of an equal gain from two lovers at the same time1 a preference should be given to the one who would give her the kind of thing which she wants4 ,but ,vatsyayana says that the preference should be given to the one who gives her gold1 because it cannot be taken back like some other things1 it can be easily received1 and is also the means of procuring anything that may be wished for4 ,of such things as gold1 silver1 copper1 bell metal1 iron1 pots1 furniture1 beds1 upper garments1 under vestments1 fragrant substances1 vessels made of gourds1 ghee1 oil1 corn1 cattle1 and other things of a like nature1 the first1 viz41 gold1 is superior to all the others4 ,when the same labour is required to gain any two lovers1 or when the same kind of thing is to be got from each of them1 the choice should be made by the advice of a friend1 or it may be made from their personal qualities1 or from the signs of good or bad fortune that may be connected with them4 ,when there are two lovers1 one of whom is attached to the courtesan1 and the other is simply very generous1 the ,sages say that the preference should be given to the generous lover1 but ,vatsyayana is of opinion that the one who is really attached to the courtesan should be preferred1 because he can be made to be generous1 even as a miser gives money if he becomes fond of a woman1 but a man who is simply generous cannot be made to love with real attachment4 ,but among those who are attached to her1 if there is one who is poor1 and one who is rich1 the preference is of course to be given to the latter4 ,when there are two lovers1 one of whom is generous1 and the other ready to do any service for the courtesan1 some ,sages say that the one who is ready to do the service should be preferred1 but ,vatsyayana is of opinion that a man who does a service thinks that he has gained his object when he has done something once1 but a generous man does not care for what he has given before4 ,even here the choice should be guided by the likelihood of the future good to be derived from her union with either of them4 ,when one of the two lovers is grateful1 and the other liberal1 some ,sages say that the liberal one should be preferred1 but ,vatsyayana is of opinion that the former should be chosen1 because liberal men are generally haughty1 plain spoken1 and wanting in consideration towards others4 ,even though these liberal men have been on friendly terms for a long time1 yet if they see any fault in the courtesan1 or are told lies about her by some other women1 they do not care for past services1 but leave abruptly4 ,on the other hand the grateful man does not at once break off from her1 on account of a regard for the pains she may have taken to please him4 ,in this case also the choice is to be guided with respect to what may happen in future4 ,when an occasion for complying with the request of a friend1 and a chance of getting money come together1 the ,sages say that the chance of getting money should be preferred4 ,but ,vatsyayana thinks that the money can be obtained to-morrow as well as to-day1 but if the request of a friend be not at once complied with1 he may become disaffected4 ,even here1 in making the choice1 regard must be paid to future good fortune4 ,on such an occasion1 however1 the courtesan might pacify her friend by pretending to have some work to do1 and telling him that his request will be complied with next day1 and in this way secure the chance of getting the money that has been offered her4 ,when the chance of getting money1 and the chance of avoiding some disaster come at the same time1 the ,sages are of opinion that the chance of getting money should be preferred1 but ,vatsyayana says that money has only a limited importance1 while a disaster that is once averted may never occur again4 ,here1 however1 the choice should be guided by the greatness or smallness of the disaster4 ,the gains of the wealthiest and best kind of courtesans are to be spent as follows3 ,building temples1 tanks1 and gardens2 giving a thousand cows to different ,brahmans2 carrying on the worship of the ,gods1 and celebrating festivals in their honour2 and1 lastly1 performing such vows as may be within their means4 ,the gains of other courtesans are to be spent as follows3 ,having a white dress to wear every day2 getting sufficient food and drink to satisfy hunger and thirst2 eating daily a perfumed ,tambula1 i4e41 a mixture of betel nut and betel leaves2 and wearing ornaments gilt with gold4 ,the ,sages say that these represent the gains of all the middle and lower classes of courtesans1 but ,vatsyayana is of opinion that their gains cannot be calculated1 or fixed in any way1 as these depend on the influence of the place1 the customs of the people1 their own appearance1 and many other things4 ,when a courtesan wants to keep some particular man from some other woman2 or wants to get him away from some woman to whom he may be attached2 or to deprive some woman of the gains realized by her from him2 or if she thinks that she would raise her position2 or enjoy some great good fortune2 or become desirable to all men by uniting herself with this man2 or if she wishes to get his assistance in averting some misfortune2 or is really attached to him and loves him2 or wishes to injure somebody through his means2 or has regard to some former favour conferred upon her by him2 or wishes to be united with him merely from desire2 or any of the above reasons1 she should agree to take from him only a small sum of money in a friendly way4 ,when a courtesan intends to abandon a particular lover1 and take up with another one2 or when she has reason to believe that her lover will shortly leave her1 and return to his wives2 or that having squandered all his money1 and became penniless1 his guardian1 or master1 or father would come and take him away2 or that her lover is about to lose his position1 or lastly1 that he is of a very fickle mind1 she should1 under any of these circumstances1 endeavour to get as much money as she can from him as soon as possible4 ,on the other hand1 when the courtesan thinks that her lover is about to receive valuable presents2 or get a place of authority from the ,king2 or be near the time of inheriting a fortune2 or that his ship would soon arrive laden with merchandise2 or that he has large stocks of corn and other commodities2 or that if anything was done for him it would not be done in vain2 or that he is always true to his word2 then should she have regard to her future welfare1 and live with the man like a wife4 ,there are also verses on the subject as follows3 ,in considering her present gains1 and her future welfare1 a courtesan should avoid such persons as have gained their means of subsistence with very great difficulty1 as also those who have become selfish and hard-hearted by becoming the favourites of ,kings4 ,she should make every endeavour to unite herself with prosperous and well-to-do people1 and with those whom it is dangerous to avoid1 or to slight in any way4 ,even at some cost to herself she should become acquainted with energetic and liberal-minded men1 who when pleased would give her a large sum of money1 even for very little service1 or for some small thing4 ,,chapter ,,vi4 ,,of ,,gains ,,and ,,losses2 ,,attendant ,,gains ,,and ,,losses2 ,,and ,,doubts2 ,,as ,,also ,,of ,,the ,,different ,,kinds ,,of ,,courtesans4 ,it sometimes happens that while gains are being sought for1 or expected to be realised1 that losses only are the result of our efforts1 the causes of these losses are3 ,weakness of intellect4 ,excessive love4 ,excessive pride4 ,excessive self conceit4 ,excessive simplicity4 ,excessive confidence4 ,excessive anger4 ,carelessness4 ,recklessness4 ,influence of evil genius4 ,accidental circumstances4 ,the results of these losses are3 ,expense incurred without any result4 ,destruction of future good fortune4 ,stoppage of gains about to be realized4 ,loss of what is already obtained4 ,acquisition of a sour temper4 ,becoming unaimiable to every body4 ,injury to health4 ,loss of hair and other accidents4 ,now gain is of three kinds1 viz43 gain of wealth1 gain of religious merit1 and gain of pleasure2 and similarly1 loss is of three kinds1 viz43 loss of wealth1 loss of religious merit1 and loss of pleasure4 ,at the time when gains are sought for1 if other gains come along with them1 these are called attendant gains4 ,when gain is uncertain1 the doubt of its being a gain is called a simple doubt4 ,when there is a doubt whether either of two things will happen or not1 it is called a mixed doubt4 ,if while one thing is being done two results take place1 it is called a combination of two results1 and if several results follow from the same action1 it is called a combination of results on every side4 ,we shall now give examples of the above4 ,as already stated1 gain is of three kinds1 and loss1 which is opposed to gain1 is also of three kinds4 7a74 ,when by living with a great man a courtesan acquires present wealth1 and in addition to this becomes acquainted with other people1 and thus obtains a chance of future fortune1 and an accession of wealth1 and becomes desirable to all1 this is called a gain of wealth attended by other gain4 7b74 ,when by living with a man a courtesan simply gets money1 this is called a gain of wealth not attended by any other gain4 7c74 ,when a courtesan receives money from other people besides her lover1 the results are3 the chance of the loss of future good from her present lover2 the chance of disaffection of a man securely attached to her2 the hatred of all2 and the chance of a union with some low person1 tending to destroy her future good4 ,this gain is called a gain of wealth attended by losses4 7d74 ,when a courtesan1 at her own expense1 and without any results in the shape of gain1 has connected with a great man1 or an avaricious minister1 for the sake of diverting some misfortune1 or removing some cause that may be threatening the destruction of a great gain1 this loss is said to be a loss of wealth attended by gains of the future good which it may bring about4 7e74 ,when a courtesan is kind1 even at her own expense1 to a man who is very stingy1 or to a man proud of his looks1 or to an ungrateful man skilled in gaining the heart of others1 without any good resulting from these connections to her in the end1 this loss is called a loss of wealth not attended by any gain4 7f74 ,when a courtesan is kind to any such man as described above1 but who in addition are favourites of the ,king1 and moreover cruel and powerful1 without any good result in the end1 and with a chance of her being turned away at any moment1 this loss is called a loss of wealth attended by other losses4 ,in this way gains and losses1 and attendant gains and losses in religious merit and pleasures may become known to the reader1 and combinations of all of them may also be made4 ,thus end the remarks on gains and losses1 and attendant gains and losses4 ,in the next place we come to doubts1 which are again of three kinds1 viz43 doubts about wealth1 doubts about religious merit1 and doubts about pleasures4 ,the following are examples4 7a74 ,when a courtesan is not certain how much a man may give her1 or spend upon her1 this is called a doubt about wealth4 7b74 ,when a courtesan feels doubtful whether she is right in entirely abandoning a lover from whom she is unable to get money1 she having taken all his wealth from him in the first instance1 this doubt is called a doubt about religious merit4 7c74 ,when a courtesan is unable to get hold of a lover to her liking1 and is uncertain whether she will derive any pleasure from a person surrounded by his family1 or from a low person1 this is called a doubt about pleasure4 7d74 ,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 him1 this is called a doubt about the loss of wealth4 7e74 ,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 favour1 and thereby causing him unhappiness in this world and the next1#gf this doubt is called a doubt about the loss of a religious merit4 7f74 ,when a courtesan is uncertain as to whether she might create disaffection by speaking out1 and revealing her love and thus not get her desire satisfied1 this is called a doubt about the loss of pleasure4 ,thus end the remarks on doubts4 ,mixed ,doubts4 7a74 ,the intercourse or connection with a stranger1 whose disposition is unknown1 and who may have been introduced by a lover1 or by one who possessed authority1 may be productive either of gain or loss1 and therefore this is called a mixed doubt about the gain and loss of wealth4 7b74 ,when a courtesan is requested by a friend1 or is impelled by pity to have intercourse with a learned ,brahman1 a religious student1 a sacrificer1 a devotee1 or an ascetic who may have all fallen in love with her1 and who may be consequently at the point of death1 by doing this she might either gain or lose religious merit1 and therefore this is called a mixed doubt about the gain and loss of religious merit4 7c74 ,if a courtesan relies solely upon the report of other people 7i4e41 hearsay7 about a man1 and goes to him without ascertaining herself whether he possesses good qualities or not1 she may either gain or lose pleasure in proportion as he may be good or bad1 and therefore this is called a mixed doubt about the gain and loss of pleasure4 ,uddalika has described the gains and losses on both sides as follows4 7a74 ,if1 when living with a lover1 a courtesan gets both wealth and pleasure from him1 it is called a gain on both sides4 7b74 ,when a courtesan lives with a lover at her own expense without getting any profit out of it1 and the lover even takes back from her what he may have formerly given her1 it is called a loss on both sides4 7c74 ,when a courtesan is uncertain whether a new acquaintance would become attached to her1 and1 moreover1 if he became attached to her1 whether he would give her any thing1 it is then called a doubt on both sides about gains4 7d74 ,when a courtesan is uncertain whether a former enemy1 if made up by her at her own expense1 would do her some injury on account of his grudge against her2 or1 if becoming attached to her1 would take away angrily from her any thing that he may have given to her1 this is called a doubt on both sides about loss4 ,babhravya has described the gains and losses on both sides as follows4 7a74 ,when a courtesan can get money from a man whom she may go to see1 and also money from a man whom she may not go to see1 this is called a gain on both sides4 7b74 ,when a courtesan has to incur further expense if she goes to see a man1 and yet runs the risk of incurring an irremediable loss if she does not go to see him1 this is called a loss on both sides4 7c74 ,when a courtesan is uncertain1 whether a particular man would give her anything on her going to see him1 without incurring expense on her part1 or whether on her neglecting him another man would give her something1 this is called a doubt on both sides about gain4 7d47 ,when a courtesan is uncertain1 whether1 on going at her own expense to see an old enemy1 he would take back from her what he may have given her1 or whether by her not going to see him he would cause some disaster to fall upon her1 this is called a doubt on both sides about loss4 ,by combining the above1 the following six kinds of mixed results are produced1 viz43 7a74 ,gain on one side1 and loss on the other4 7b74 ,gain on one side1 and doubt of gain on the other4 7c74 ,gain on one side1 and doubt of loss on the other4 7d74 ,loss on one side1 and doubt of gain on the other4 7e74 ,doubt of gain on one side1 and doubt of loss on the other4 7f74 ,doubt of loss on one side1 and loss on the other4 ,a courtesan1 having considered all the above things1 and taken council with her friends1 should act so as to acquire gain1 the chances of great gain1 and the warding off of any great disaster4 ,religious merit and pleasure should also be formed into separate combinations like those of wealth1 and then all should be combined with each other1 so as to form new combinations4 ,when a courtesan consorts with men she should cause each of them to give her money as well as pleasure4 ,at particular times1 such as the ,spring ,festivals1 etc41 she should make her mother announce to the various men1 that on a certain day her daughter would remain with the man who would gratify such and such a desire of hers4 ,when young men approach her with delight1 she should think of what she may accomplish through them4 ,the combination of gains and losses on all sides are3 gain on one side1 and loss on all others2 loss on one side and gain on all others2 gain on all sides1 loss on all sides4 ,a courtesan should also consider doubts about gain and doubts about loss with reference both to wealth1 religious merit1 and pleasure4 ,thus ends the consideration of gain1 loss1 attendant gains1 attendant losses1 and doubts4 ,the different kinds of courtesans are3 ,a bawd4 ,a female attendant4 ,an unchaste woman4 ,a dancing girl4 ,a female artisan4 ,a woman who has left her family4 ,a woman living on her beauty4 ,and1 finally1 a regular courtesan4 ,all the above kinds of courtesans are acquainted with various kinds of men1 and should consider the ways of getting money from them1 of pleasing them1 of separating themselves from them1 and of re-uniting with them4 ,they should also take into consideration particular gains and losses1 attendant gains and losses1 and doubts in accordance with their several conditions4 ,thus end the considerations of courtesans4 ,there are also two verses on the subject as follows3 ,men want pleasure1 while women want money1 and therefore this ,part1 which treats of the means of gaining wealth1 should be studied4 ,there are some women who seek for love1 and there are others who seek for money2 for the former the ways of love are told in previous portions of this work1 while the ways of getting money1 as practised by courtesans1 are described in this ,part4 ,,footnote3 ,footnote #gf3 ,the souls of men who die with their desires unfulfilled are said to go to the world of the ,manes1 and not direct to the ,supreme ,spirit4 ,,end ,,of ,,part ,,vi4 ,,part ,,vii4 ,,about ,,the ,,means ,,of ,,attracting ,,others ,,to ,,yourself4 ,,chapter ,i4 ,,on ,,personal ,,adornment2 ,,on ,,subjugating ,,the ,,hearts ,,of ,,others2 ,,and ,,on ,,tonic ,,medicines4 ,when a person fails to obtain the object of his desires by any of the ways previously related1 he should then have recourse to other ways of attracting others to himself4 ,now1 good looks1 good qualities1 youth1 and liberality are the chief and most natural means of making a person agreeable in the eyes of others4 ,but in the absence of these a man or a woman must have resort to artificial means1 or to art1 and the following are some recipes that may be found useful4 7a74 ,an ointment made of the tabernamontana coronaria1 the costus speciosus or arabicus1 and the flacourtia cataphracta1 can be used as an unguent of adornment4 7b74 ,if a fine powder is made of the above plants1 and applied to the wick of a lamp1 which is made to burn with the oil of blue vitrol1 the black pigment or lamp black produced therefrom1 when applied to the eye-lashes1 has the effect of making a person look lovely4 7c74 ,the oil of the hog weed1 the echites putescens1 the sarina plant1 the yellow amaranth1 and the leaf of the nymph1 if applied to the body1 has the same effect4 7d74 ,a black pigment from the same plants produce a similar effect4 7e74 ,by eating the powder of the nelumbrium speciosum1 the blue lotus1 and the mesna roxburghii1 with ghee and honey1 a man becomes lovely in the eyes of others4 7f74 ,the above things1 together with the tabernamontana coronaria1 and the xanthochymus pictorius1 if used as an ointment1 produce the same results4 7g74 ,if the bone of a peacock or of an hyena be covered with gold1 and tied on the right hand1 it makes a man lovely in the eyes of other people4 7h74 ,in the same way1 if a bead1 made of the seed of the jujube1 or of the conch shell1 be enchanted by the incantations mentioned in the ,atharvana ,veda1 or by the incantations of those well skilled in the science of magic1 and tied on the hand1 it produces the same result as described above4 7i74 ,when a female attendant arrives at the age of puberty1 her master should keep her secluded1 and when men ardently desire her on account of her seclusion1 and on account of the difficulty of approaching her1 he should then bestow her hand on such a person as may endow her with wealth and happiness4 ,this is a means of increasing the loveliness of a person in the eyes of others4 ,in the same way1 when the daughter of a courtesan arrives at the age of puberty1 the mother should get together a lot of young men of the same age1 disposition1 and knowledge as her daughter1 and tell them that she would give her in marriage to the person who would give her presents of a particular kind4 ,after this the daughter should be kept in seclusion as far as possible1 and the mother should give her in marriage to the man who may be ready to give her the presents agreed upon4 ,if the mother is unable to get so much out of the man1 she should show some of her own things as having been given to the daughter by the bridegroom4 ,or1 the mother may allow her daughter to be married to the man privately1 as if she was ignorant of the whole affair1 and then pretending that it has come to her knowledge1 she may give her consent to the union4 ,the daughter1 too1 should make herself attractive to the sons of wealthy citizens1 unknown to her mother1 and make them attached to her1 and for this purpose should meet them at the time of learning to sing1 and in places where music is played1 and at the houses of other people1 and then request her mother1 through a female friend1 or servant1 to be allowed to unite herself to the man who is most agreeable to her4#gg ,when the daughter of a courtesan is thus given to a man1 the ties of marriage should be observed for one year1 and after that she may do what she likes4 ,but even after the end of the year1 when otherwise engaged1 if she should be now and then invited by her first husband to come and see him1 she should put aside her present gain1 and go to him for the night4 ,such is the mode of temporary marriage among courtesans1 and of increasing their loveliness1 and their value in the eyes of others4 ,what has been said about them should also be understood to apply to the daughters of dancing women1 whose mothers should give them only to such persons as are likely to become useful to them in various ways4 ,thus end the ways of making oneself lovely in the eyes of others4 7a74 ,if a man1 after anointing his lingam with a mixture of the powders of the white thorn apple1 the long pepper1 and the black pepper1 and honey1 engages in sexual union with a woman1 he makes her subject to his will4 7b74 ,the application of a mixture of the leaf of the plant vatodbhranta1 of the flowers thrown on a human corpse when carried out to be burnt1 and the powder of the bones of the peacock1 and of the jiwanjiva bird1 produces the same effect4 7c74 ,the remains of a kite who has died a natural death1 ground into powder1 and mixed with cowach and honey1 has also the same effect4 7d74 ,anointing oneself with an ointment made of the plant emblica myrabolans has the power of subjecting women to one's will4 7e74 ,if a man cuts into small pieces the sprouts of the vajnasunhi plant1 and dips them into a mixture of red arsenic and sulphur1 and then dries them seven times1 and applies this powder mixed with honey to his lingam1 he can subjugate a woman to his will directly that he has had sexual union with her1 or1 if1 by burning these very sprouts at night and looking at the smoke1 he sees a golden moon behind1 he will then be successful with any woman2 or if he throws some of the powder of these same sprouts mixed with the excrement of a monkey upon a maiden1 she will not be given in marriage to any body else4 7f74 ,if pieces of the arris root are dressed with the oil of the mango1 and placed for six months in a hole made in the trunk of the sisu tree1 and are then taken out and made up into an ointment1 and applied to the lingam1 this is said to serve as the means of subjugating women4 7g74 ,if the bone of a camel is dipped into the juice of the plant eclipta prostata1 and then burnt1 and the black pigment produced from its ashes is placed in a box also made of the bone of a camel1 and applied together with antimony to the eye lashes with a pencil also made of the bone of a camel1 then that pigment is said to be very pure1 and wholesome for the eyes1 and serves as a means of subjugating others to the person who uses it4 ,the same effect can be produced by black pigment made of the bones of hawks1 vultures1 and peacocks4 ,thus end the ways of subjugating others to one's own will4 ,now the means of increasing sexual vigour are as follows3 7a74 ,a man obtains sexual vigour by drinking milk mixed with sugar1 the root of the uchchata plant1 the piper chaba1 and liquorice4 7b74 ,drinking milk mixed with sugar1 and having the testicle of a ram or a goat boiled in it1 is also productive of vigour4 7c74 ,the drinking of the juice of the hedysarum gangeticum1 the kuili1 and the kshirika plant mixed with milk1 produces the same effect4 7d74 ,the seed of the long pepper along with the seeds of the sanseviera roxburghiana1 and the hedysarum gangeticum plant1 all pounded together1 and mixed with milk1 is productive of a similar result4 7e74 ,according to ancient authors1 if a man pounds the seeds or roots of the trapa bispinosa1 the kasurika1 the tuscan jasmine1 and liquorice1 together with the kshirakapoli 7a kind of onion71 and puts the powder into milk mixed with sugar and ghee1 and having boiled the whole mixture on a moderate fire1 drinks the paste so formed1 he will be able to enjoy innumerable women4 7f74 ,in the same way1 if a man mixes rice with the eggs of the sparrow1 and having boiled this in milk1 adds to it ghee and honey1 and drinks as much of it as necessary1 this will produce the same effect4 7g74 ,if a man takes the outer covering of sesamum seeds1 and soaks them with the eggs of sparrows1 and then1 having boiled them in milk1 mixed with sugar and ghee1 along with the fruits of the trapa bispinosa and the kasurika plant1 and adding to it the flour of wheat and beans1 and then drinks this composition1 he is said to be able to enjoy many women4 7h74 ,if ghee1 honey1 sugar1 and liquorice in equal quantities1 the juice of the fennel plant1 and milk are mixed together1 this nectar-like composition is said to be holy1 and provocative of sexual vigour1 a preservative of life1 and sweet to the taste4 7i74 ,the drinking of a paste composed of the asparagus racemosus1 the shvadaushtra plant1 the guduchi plant1 the long pepper1 and liquorice1 boiled in milk1 honey1 and ghee1 in the spring1 is said to have the same effect as the above4 7j74 ,boiling the asparagus racemosus1 and the shvadaushtra plant1 along with the pounded fruits of the premna spinosa in water1 and drinking the same1 is said to act in the same way4 7k74 ,drinking boiled ghee1 or clarified butter in the morning during the spring season1 is said to be beneficial to health and strength1 and agreeable to the taste4 7l74 ,if the powder of the seed of the shvadaushtra plant and the flower of barley are mixed together in equal parts1 and a portion of it1 i4e41 two palas in weight1 is eaten every morning on getting up1 it has the same effect as the preceding recipe4 ,there are also verses on the subject as follows3 ,the means#gh of producing love and sexual vigour should be learnt from the science of medicine1 from the ,vedas1 from those who are learned in the arts of magic1 and from confidential relatives4 ,no means should be tried which are doubtful in their effects1 which are likely to cause injury to the body1 which involve the death of animals1 and which bring us in contact with impure things4 ,such means should only be used as are holy1 acknowledged to be good1 and approved of by ,brahmans1 and friends4 ,,footnote3 ,footnote #gg3 ,it is a custom of the courtesans of ,oriental countries to give their daughters temporarily in marriage when they come of age1 and after they have received an education in the ,kama ,sutra and other arts4 ,full details are given of this at page #gf of ,early ,ideas1 a group of ,hindoo stories1 collected and collated by ,anaryan4 ,w4 ,h4 ,allen and ,co41 ,london1 #ahha4 ,footnote #gh3 ,from the earliest times ,oriental authors have occupied themselves about aphrodisiacs4 ,the following note on the subject is taken from page #bi of a translation of the ,hindoo ,art of ,love1 otherwise the ,anunga ,runga1 alluded to in the preface of this work1 ,part ,i41 pages #c and #e3--,most ,eastern treatises divide aphrodisiacs into two different kinds3 #a41 the mechanical or natural1 such as scarification1 flagellation1 etc42 and #b41 the medicinal or artificial4 ,to the former belong the application of insects1 as is practised by some savage races2 and all orientalists will remember the tale of the old ,brahman1 whose young wife insisted upon his being again stung by a wasp4 ,,chapter ,,ii4 ,,of ,,the ,,ways ,,of ,,exciting ,,desire1 ,,and ,,miscellaneous ,,experiments1 ,,and ,,recipes4 ,if a man is unable to satisfy a ,hastini1 or elephant woman1 he should have recourse to various means to excite her passion4 ,at the commencement he should rub her yoni with his hand or fingers1 and not begin to have intercourse with her until she becomes excited1 or experiences pleasure4 ,this is one way of exciting a woman4 ,or1 he may make use of certain ,apadravyas1 or things which are put on or around the lingam to supplement its length or its thickness1 so as to fit it to the yoni4 ,in the opinion of ,babhravya1 these ,apadravyas should be made of gold1 silver1 copper1 iron1 ivory1 buffalo's horn1 various kinds of wood1 tin or lead1 and should be soft1 cool1 provocative of sexual vigour1 and well fitted to serve the intended purpose4 ,vatsyayana1 however1 says that they may be made according to the natural liking of each individual4 ,the following are the different kinds of ,apadravyas4 7#a74 ,the armlet 7,valaya7 should be of the same size as the lingam1 and should have its outer surface made rough with globules4 7#b74 ,the couple 7,sanghati7 is formed of two armlets4 7#c74 ,the bracelet 7,chudaka7 is made by joining three or more armlets1 until they come up to the required length of the lingam4 7#d74 ,the single bracelet is formed by wrapping a single wire around the lingam1 according to its dimensions4 7#e74 ,the ,kantuka or ,jalaka is a tube open at both ends1 with a hole through it1 outwardly rough and studded with soft globules1 and made to fit the side of the yoni1 and tied to the waist4 ,when such a thing cannot be obtained1 then a tube made of the wood apple1 or tubular stalk of the bottle gourd1 or a reed made soft with oil and extracts of plants1 and tied to the waist with strings1 may be made use of1 as also a row of soft pieces of wood tied together4 ,the above are the things that can be used in connection with or in the place of the lingam4 ,the people of the southern countries think that true sexual pleasure cannot be obtained without perforating the lingam1 and they therefore cause it to be pierced like the lobes of the ears of an infant pierced for earrings4 ,now1 when a young man perforates his lingam he should pierce it with a sharp instrument1 and then stand in water so long as the blood continues to flow4 ,at night he should engage in sexual intercourse1 even with vigour1 so as to clean the hole4 ,after this he should continue to wash the hole with decoctions1 and increase the size by putting into it small pieces of cane1 and the wrightia antidysenterica1 and thus gradually enlarging the orifice4 ,it may also be washed with liquorice mixed with honey1 and the size of the hole increased by the fruit stalks of the sima-patra plant4 ,the hole should be annointed with a small quantity of oil4 ,in the hole made in the lingam a man may put ,apadravyas of various forms1 such as the round1 the round on one side1 the wooden mortar1 the flower1 the armlet1 the bone of the heron1 the goad of the elephant1 the collection of eight balls1 the lock of hair1 the place where four roads meet1 and other things named according to their forms and means of using them4 ,all these ,apadravyas should be rough on the outside according to their requirements4 ,the ways of enlarging the lingam must be now related4 ,when a man wishes to enlarge his lingam1 he should rub it with the bristles of certain insects that live in trees1 and then1 after rubbing it for ten nights with oils1 he should again rub it with the bristles as before4 ,by continuing to do this a swelling will be gradually produced in the lingam1 and he should then lie on a cot1 and cause his lingam to hang down through a hole in the cot4 ,after this he should take away all the pain from the swelling by using cool concoctions4 ,the swelling1 which is called ,suka1 and is often brought about among the people of the ,dravida country1 lasts for life4 ,if the lingam is rubbed with the following things1 viz41 the plant physalis flexuosa1 the shavara-kandaka plant1 the jalasuka plant1 the fruit of the egg plant1 the butter of a she buffalo1 the hastri-charma plant1 and the juice of the vajra-rasa plant1 a swelling lasting for one month will be produced4 ,by rubbing it with oil boiled in the concoctions of the above things1 the same effect will be produced1 but lasting for six months4 ,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 pomegranate1 and the cucumber1 the juices of the valuka plant1 the hasti-charma plant1 and the egg-plant4 ,in addition to the above1 other means may be learnt from experienced and confidential persons4 ,the miscellaneous experiments and recipes are as follows3 7a74 ,if a man mixes the powder of the milk hedge plant1 and the kantaka plant with the excrement of a monkey1 and the powdered root of the lanjalalika plant1 and throws this mixture on a woman1 she will not love any body else afterwards4 7b74 ,if a man thickens the juice of the fruits of the cassia fistula1 and the eugenia jambolana by mixing them with the powder of the soma plant1 the vernonia anthelmintica1 the eclipta prostata1 and the lohopa-jihirka1 and applies this composition to the yoni of a woman1 and then has sexual intercourse with her1 his love for her will be destroyed4 7c74 ,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 plant1 the banu-padika plant1 and the yellow amaranth4 7d74 ,an ointment made of the flowers of the nauclea cadamba1 the hog plum1 and the eugenia jambolana1 and used by a woman1 causes her to be disliked by her husband4 7e74 ,garlands made of the above flowers1 when worn by the woman1 produce the same effect4 7f74 ,an ointment made of the fruit of the asteracantha longifolia 7kokilaksha7 will contract the yoni of a ,hastini or elephant woman1 and this contraction lasts for one night4 7g74 ,an ointment made by pounding the roots of the nelumbrium speciosum1 and of the blue lotus1 and the powder of the plant physalis flexuosa mixed with ghee and honey1 will enlarge the yoni of the ,mrigi or deer woman4 7h74 ,an ointment made of the fruit of the emblica myrabolans soaked in the milky juice of the milk hedge plant1 of the soma plant1 the calotropis gigantea1 and the juice of the fruit of the vernonia anthelmintica1 will make the hair white4 7i74 ,the juice of the roots of the madayantaka plant1 the yellow amaranth1 the anjanika plant1 the clitoria ternateea1 and the shlakshnaparni plant1 used as a lotion1 will make the hair grow4 7j74 ,an ointment made by boiling the above roots in oil1 and rubbed in1 will make the hair black1 and will also gradually restore hair that has fallen off4 7k7 ,if lac is saturated seven times in the sweat of the testicle of a white horse1 and applied to a red lip1 the lip will become white4 7l74 ,the colour of the lips can be regained by means of the madayantika and other plants mentioned above under 7i74 7m74 ,a woman who hears a man playing on a reed pipe which has been dressed with the juices of the bahupadika plant1 the tabernamontana coronaria1 the costus speciosus or arabicus1 the pinus deodora1 the euphorbia antiquorum1 the vajra and the kantaka plant1 becomes his slave4 7n74 ,if food be mixed with the fruit of the thorn apple 7,dathura7 it causes intoxication4 7o74 ,if water be mixed with oil and the ashes of any kind of grass except the kusha grass1 it becomes the colour of milk4 7p74 ,if yellow myrabolans1 the hog plum1 the shrawana plant1 and the priyangu plant be all pounded together1 and applied to iron pots1 these pots become red4 7q74 ,if a lamp1 trimmed with oil extracted from the shrawana and priyangn plants1 its wick being made of cloth and the slough of the skins of snakes1 is lighted1 and long pieces of wood placed near it1 those pieces of wood will resemble so many snakes4 7r74 ,drinking the milk of a white cow who has a white calf at her feet is auspicious1 produces fame1 and preserves life4 7s74 ,the blessings of venerable ,brahmans1 well propitiated1 have the same effect4 ,there are also some verses in conclusion3 ,thus have ,i written in a few words the ',science of love1' after reading the texts of ancient authors1 and following the ways of enjoyment mentioned in them4 ,he who is acquainted with the true principles of this science pays regard to ,dharma1 ,artha1 ,kama1 and to his own experiences1 as well as to the teachings of others1 and does not act simply on the dictates of his own desire4 ,as for the errors in the science of love which ,i have mentioned in this work1 on my own authority as an author1 ,i have1 immediately after mentioning them1 carefully censured and prohibited them4 ,an act is never looked upon with indulgence for the simple reason that it is authorised by the science1 because it ought to be remembered that it is the intention of the science1 that the rules which it contains should only be acted upon in particular cases4 ,after reading and considering the works of ,babhravya and other ancient authors1 and thinking over the meaning of the rules given by them1 the ,kama ,sutra was composed1 according to the precepts of ,holy ,writ1 for the benefit of the world1 by ,vatsyayana1 while leading the life of a religious student1 and wholly engaged in the contemplation of the ,deity4 ,this work is not intended to be used merely as an instrument for satisfying our desires4 ,a person1 acquainted with the true principles of this science1 and who preserves his ,dharma1 ,artha1 and ,kama1 and has regard for the practices of the people1 is sure to obtain the mastery over his senses4 ,in short1 an intelligent and prudent person1 attending to ,dharma and ,artha1 and attending to ,kama also1 without becoming the slave of his passions1 obtains success in everything that he may undertake4 ,,end ,,of ,,part ,,vii4 ,,concluding ,,remarks4 ,thus ends1 in seven parts1 the ,kama ,sutra of ,vatsyayana1 which might otherwise be called a treatise on men and women1 their mutual relationship1 and connection with each other4 ,it is a work that should be studied by all1 both old and young2 the former will find in it real truths1 gathered by experience1 and already tested by themselves1 while the latter will derive the great advantage of learning things1 which some perhaps may otherwise never learn at all1 or which they may only learn when it is too late 7too late those immortal words of ,mirabeau7 to profit by the learning4 ,it can also be fairly commended to the student of social science and of humanity1 and above all to the student of those early ideas1 which have gradually filtered down through the sands of time1 and which seem to prove that the human nature of to-day is much the same as the human nature of the long ago4 ,it has been said of ,balzac the great1 if not the greatest of ,french novelists that he seemed to have inherited a natural and intuitive perception of the feelings of men and women1 and has described them with an analysis worthy of a man of science4 ,the author of the present work must also have had a considerable knowledge of the humanities4 ,many of his remarks are so full of simplicity and truth1 that they have stood the test of time1 and stand out still as clear and true as when they were first written1 some eighteen hundred years ago4 ,as a collection of facts1 told in plain and simple language1 it must be remembered that in those early days there was apparently no idea of embellishing the work1 either with a literary style1 a flow of language1 or a quantity of superfluous padding4 ,the author tells the world what he knows in very concise language1 without any attempt to produce an interesting story4 ,from his facts how many novels could be written6 ,indeed much of the matter contained in parts ,,iii4 ,,iv4 ,v4 and ,,vi41 has formed the basis of many of the stories and the tales of past centuries4 ,there will be found in part ,,vii41 some curious recipes4 ,many of them appear to be as primitive as the book itself1 but in later works of the same nature these recipes and prescriptions appear to have increased1 both as regards quality and quantity4 ,in the ,anunga ,runga or ,the ,stage of ,love1 mentioned at page #e of the ,preface in ,part ,i41 there are found no less than thirty-three different subjects for which one hundred and thirty recipes and prescriptions are given4 ,as the details may be interesting1 these subjects are described as follows3 #a4 ,for hastening the paroxysm of the woman4 #b4 ,for delaying the organs of the man4 #c4 ,aphrodisiacs4 #d4 ,for thickening and enlarging the lingam1 rendering it sound and strong1 hard and lusty4 #e4 ,for narrowing and contracting the yoni4 #f4 ,for perfuming the yoni4 #g4 ,for removing and destroying the hair of the body4 #h4 ,for removing the sudden stopping of the monthly ailment4 #i4 ,for abating the immoderate appearance of the monthly ailment4 #aj4 ,for purifying the womb4 #aa4 ,for causing pregnancy4 #ab4 ,for preventing miscarriage and other accidents4 #ac4 ,for ensuring easy labour and ready deliverance4 #ad4 ,for limiting the number of children4 #ae4 ,for thickening and beautifying the hair4 #af4 ,for obtaining a good black colour to it4 #ag4 ,for whitening and bleaching it4 #ah4 ,for renewing it4 #ai4 ,for clearing the skin of the face from eruptions that break out and leave black spots upon it4 #bj4 ,for removing the black colour of the epidermis4 #ba4 ,for enlarging the breasts of women4 #bb4 ,for raising and hardening pendulous breasts4 #bc4 ,for giving a fragrance to the skin4 #bd4 ,for removing the evil savour of perspiration4 #be4 ,for anointing the body after bathing4 #bf4 ,for causing a pleasant smell to the breath4 #bg4 ,drugs and charms for the purposes of fascinating1 overcoming1 and subduing either men or women4 #bh4 ,recipes for enabling a woman to attract and preserve her husband's love4 #bi4 ,magical collyriums for winning love and friendship4 #cj4 ,prescriptions for reducing other persons to submission4 #ca4 ,philter pills1 and other charms4 #cb4 ,fascinating incense1 or fumigation4 #cc4 ,magical verses which have the power of fascination4 ,of the one hundred and thirty recipes given1 many of them are absurd1 but not more perhaps than many of the recipes and prescriptions in use in ,europe not so very long ago4 ,love-philters1 charms1 and herbal remedies have been1 in early days1 as freely used in ,europe as in ,asia1 and doubtless some people believe in them still in many places4 ,and now1 one word about the author of the work1 the good old sage ,vatsyayana4 ,it is much to be regretted that nothing can be discovered about his life1 his belongings1 and his surroundings4 ,at the end of ,part ,,vii4 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 ,deity4 ,he must have arrived at a certain age at that time1 for throughout he gives us the benefit of his experience1 and of his opinions1 and these bear the stamp of age rather than of youth2 indeed the work could hardly have been written by a young man4 ,in a beautiful verse of the ,vedas of the ,christians it has been said of the peaceful dead1 that they rest from their labours1 and that their works do follow them4 ,yes indeed1 the works of men of genius do follow them1 and remain as a lasting treasure4 ,and though there may be disputes and discussions about the immortality of the body or the soul1 nobody can deny the immortality of genius1 which ever remains as a bright and guiding star to the struggling humanities of succeeding ages4 ,this work1 then1 which has stood the test of centuries1 has placed ,vatsyayana among the immortals1 and on ,this1 and on ,him no better elegy or eulogy can be written than the following lines3 ,so long as lips shall kiss1 and eyes shall see1 ,so long lives ,this1 and ,this gives life to ,thee4 99 99 99 99 99 ,works issued by the ,council of the ,,kama ,,shastra ,,society4 ,,detailed ,,prospectuses ,,can ,,be ,,had4 ,,ii4 ,,ananga-,,ranga1 7,stage of the ,bodiless ,one7 ,,or ,,the ,,hindoo ,,art ,,of ,,love1 7,ars ,amoris ,indica17 ,,translated ,,from ,,the ,,sanskrit ,,and ,,annotated ,,by ,a4 ,f4 ,f4 ,,and ,b4 ,f4 ,r4 ,ready4 ,this work may fairly be pronounced unique from the days of ,sotades and ,ovid to our time4 ,western authors have treated the subject either jocularly1 or with a tendency to hymn the joys of immorality4 ,the ,indian author has taken the opposite view1 and it is impossible not to admire the delicacy with which he has handled an exceedingly delicate theme4 ,,iii4 ,,the ,,perfumed ,,garden1 ,,of ,,the ,,sheik ,,nefzaoui1 ,,or ,,the ,,arab ,,art ,,of ,,love1 ,,xvith ,,century4 ,,translated ,,from ,,the ,,french ,,version ,,of ,,the ,,arabian ,,ms4 ,ready4 999999 ,this1 the authorized version1 is printed in purple and red ink1 and ornamented with ,arabesque ,initial ,ornaments4 99 99 99 99 99 ,transcriber's note ,all occurrences of i4e4 have been italicized for consistency4 ,on ,page #abh there is a paragraph listed as 7#b74 ,however1 there is no preceding paragraph listed as 7#a74 ,this is unchanged4 ,the following changes have been made to the text3 ,page #c3 ,sancrit literature changed to ,sanscrit literature4 ,page #d3 calied ,pachivedas changed to called ,pachivedas4 ,page #i3 sensual grat fication changed to sensual gratification4 ,page #ab3 written by ,nundi in one changed to written by ,nandi in one4 ,page #ab3 ,babhravya1 an inheritant changed to ,babhravya1 an inhabitant4 ,page #bb 7in this version71 ,footnote #g3 now nnknown changed to now unknown4 ,page #bg3 at the botttom changed to at the bottom4 ,page #bi3 should be understand changed to should be understood4 ,page #cb3 heir heads shaved changed to their heads shaved4 ,page #cc 7in this version71 ,footnote #bi3 fiction1 imitiating him changed to fiction1 imitating him4 ,page #cg 7in this version71 ,footnote #cb3 technical term throughont changed to technical term throughout4 ,page #ci3 highesf union changed to highest union4 ,page #da3 if ihe ways changed to if the ways4 ,page #de3 neither has the rice seven colours changed to neither has the rice five colours4 ,page #ea3 is is called a changed to it is called a4 ,page #eb3 passion is e ces ve changed to passion is excessive4 ,page #eb3 ,middllng changed to ,middling4 ,page #ec3 breasts1 it is called the changed to breasts1 is called the4 ,page #gj3 the ennuch moves about changed to the eunuch moves about4 ,page #gj3 passes the tongue ever the end changed to passes the tongue over the end4 ,page #ga3 sonthern bank of the ,jumna changed to southern bank of the ,jumna4 ,page #gb3 be made nse of changed to be made use of4 ,page #gc3 can then eat sweatmeats changed to can then eat sweetmeats4 ,page #gf3 ,end of ,part ,,ii added4 ,page #hb3 he should them embrace changed to he should then embrace4 ,page #ic 7in this version71 ,footnote #di3 ,woman is a monaganous animal to ,woman is a monogamous animal4 ,page #aja3 remarried1 or a concubine changed to re-married1 or a concubine4 ,page #ajd3 ,tho followers of ,babhravya says changed to ,the followers of ,babhravya say4 ,page #ajf3 the ttme of her turn changed to the time of her turn4 ,page #aaj3 if his inaccesibility changed to if his inaccessibility4 ,page #aab3 ,a covetuous woman changed to ,a covetous woman4 ,page #aag3 better dressed that before changed to better dressed than before4 ,page #abg 7in this version71 ,footnote #fa3 jur changed to jur4 profound changed to profond4 ,voulez vous qu'infidele changed to ,voulez-vous qu'infidle4 language changed langage4 seul changed to seule4 et changed to ou4 gouter changed to goter4 delire changed to dlire4 ou changed to o4 remede changed to remde4 a changed to 4 ou vous voit on changed to o vous voit-on4 ,page #abh3 moon-light changed to moonlight4 ,page #aca 7in this version71 ,footnote #fh3 ,apar ntakas changed to ,aparantakas4 ,page #acb3 t lling them changed to telling them4 ,page #acc3 easily accesible changed to easily accessible4 ,page #acc3 whem he is anxious changed to whom he is anxious4 ,page #ace3 fear of avarice changed to fear or avarice4 ,page #acf3 ways for seduciug changed to ways of seducing4 ,page #ach3 own maintainance changed to own maintenance4 ,page #adj3 beauty1 and aimiability changed to beauty1 and amiability4 ,page #adj3 to ssess activity changed to to possess activity4 ,page #adc 7in this version71 ,footnote #gd3 ,in ,india changed to in ,india4 ,page #ade3 him4 f1 changed to him4 ,if14 ,page #adf3 account of its subtletly changed to account of its subtlety4 ,page #aei3 aud well-to-do changed to and well-to-do4 ,page #afh3 incanations mentioned changed to incantations mentioned4 ,page #aga3 trapa bisqinosa changed to trapa bispinosa4 ,page #agc3 he of the same size changed to be of the same size4 ,page #age3 seeds of the pomegranite changed to seeds of the pomegranate4 ,page #agi3 ready deliverence changed to ready deliverance4