
\font\myf=cmbx12
\def\myitem{\medskip\medskip\noindent}

\centerline{\myf PREFACE}

\myitem
   IN the literature of all countries there will be found a certain
   number of works treating especially of love. Everywhere the subject is
   dealt with differently, and from various points of view. In the
   present publication it is proposed to give a complete translation of
   what is considered the standard work on love in Sanscrit literature,
   and which is called the `Vatsyayana Kama Sutra', or Aphorisms on Love,
   by Vatsyayana.
   
\myitem
   While the introduction will deal with the evidence concerning the date
   of the writing, and the commentaries written upon it, the chapters
   following the introduction will give a translation of the work itself.
   It is, however, advisable to furnish here a brief analysis of works of
   the same nature, prepared by authors who lived and wrote years after
   Vatsyayana had passed away, but who still considered him as the great
   authority, and always quoted him as the chief guide to Hindoo erotic
   literature.
   
\myitem
   Besides the treatise of Vatsyayana the following works on the same
   subject are procurable in India:
\item{} The Ratirahasya, or secrets of love
\item{} The Panchasakya, or the five arrows
\item{} The Smara Pradipa, or the light of love
\item{} The Ratimanjari, or the garland of love
\item{} The Rasmanjari, or the sprout of love
\item{} The Anunga Runga, or the stage of love; also called
\item{} Kamaledhiplava, or a boat in the ocean of love.
       
\myitem
   The author of the `Secrets of Love' was a poet named Kukkoka. He
   composed his work to please one Venudutta, who was perhaps a king.
   When writing his own name at the end of each chapter he calls himself
   `Siddha patiya pandita', i.e. an ingenious man among learned men. The
   work was translated into Hindi years ago, and in this the author's
   name was written as Koka. And as the same name crept into all the
   translations into other languages in India, the book became generally
   known, and the subject was popularly called Koka Shastra, or doctrines
   of Koka, which is identical with the Kama Shastra, or doctrines of
   love, and the words Koka Shastra and Kama Shastra are used
   indiscriminately.
   
\myitem
   The work contains nearly eight hundred verses, and is divided into ten
   chapters, which are called Pachivedas. Some of the things treated of
   in this work are not to be found in the Vatsyayana, such as the four
   classes of women, the Padmini, Chitrini, Shankini and Hastini, as also
   the enumeration of the days and hours on which the women of the
   different classes become subject to love, The author adds that he
   wrote these things from the opinions of Gonikaputra and Nandikeshwara,
   both of whom are mentioned by Vatsyayana, but their works are not now
   extant. It is difficult to give any approximate idea as to the year in
   which the work was composed. It is only to be presumed that it was
   written after that of Vatsyayana, and previous to the other works on
   this subject that are still extant. Vatsyayana gives the names of ten
   authors on the subject, all of whose works he had consulted, but none
   of which are extant, and does not mention this one. This would tend to
   show that Kukkoka wrote after Vatsya, otherwise Vatsya would assuredly
   have mentioned him as an author in this branch of literature along
   with the others.
   
\myitem
   The author of the `Five Arrows' was one Jyotirisha. He is called the
   chief ornament of poets, the treasure of the sixty-four arts, and the
   best teacher of the rules of music. He says that he composed the work
   after reflecting on the aphorisms of love as revealed by the gods, and
   studying the opinions of Gonikaputra, Muladeva, Babhravya, Ramtideva,
   Nundikeshwara and Kshemandra. It is impossible to say whether he had
   perused all the works of these authors, or had only heard about them;
   anyhow, none of them appear to be in existence now. This work contains
   nearly six hundred verses, and is divided into five chapters, called
   Sayakas or Arrows.
   
\myitem
   The author of the `Light of Love' was the poet Gunakara, the son of
   Vechapati. The work contains four hundred verses, and gives only a
   short account of the doctrines of love, dealing more with other
   matters.
   
\myitem
   `The Garland of Love' is the work of the famous poet Jayadeva, who
   said about himself that he is a writer on all subjects. This treatise
   is, however, very short, containing only one hundred and twenty-five
   verses.
   
\myitem
   The author of the `Sprout of Love' was a poet called Bhanudatta. It
   appears from the last verse of the manuscript that he was a resident
   of the province of Tirhoot, and son of a Brahman named Ganeshwar, who
   was also a poet. The work, written in Sanscrit, gives the descriptions
   of different classes of men and women, their classes being made out
   from their age, description, conduct, etc. It contains three chapters,
   and its date is not known, and cannot be ascertained.
   
\myitem
   `The Stage of Love' was composed by the poet Kullianmull, for the
   amusement of Ladkhan, the son of Ahmed Lodi, the same Ladkhan being in
   some places spoken of as Ladana Mull, and in others as Ladanaballa. He
   is supposed to have been a relation or connection of the house of
   Lodi, which reigned in Hindostan from A.D. 1450-1526. The work would,
   therefore, have been written in the fifteenth or sixteenth century. It
   contains ten chapters, and has been translated into English but only
   six copies were printed for private circulation. This is supposed to
   be the latest of the Sanscrit works on the subject, and the ideas in
   it were evidently taken from previous writings of the same nature.
   
\myitem
   The contents of these works are in themselves a literary curiosity.
   There are to be found both in Sanscrit poetry and in the Sanscrit
   drama a certain amount of poetical sentiment and romance, which have,
   in every country and in every language, thrown an immortal halo round
   the subject. But here it is treated in a plain, simple, matter of fact
   sort of way. Men and women are divided into classes and divisions in
   the same way that Buffon and other writers on natural history have
   classified and divided the animal world. As Venus was represented by
   the Greeks to stand forth as the type of the beauty of woman, so the
   Hindoos describe the Padmini or Lotus woman as the type of most
   perfect feminine excellence, as follows:
   
\myitem
   She in whom the following signs and symptoms appear is called a
   Padmini. Her face is pleasing as the full moon; her body, well clothed
   with flesh, is soft as the Shiras or mustard flower, her skin is fine,
   tender and fair as the yellow lotus, never dark coloured. Her eyes are
   bright and beautiful as the orbs of the fawn, well cut, and with
   reddish corners. Her bosom is hard, full and high; she has a good
   neck; her nose is straight and lovely, and three folds or wrinkles
   cross her middle - about the umbilical region. Her yoni resembles the
   opening lotus bud, and her love seed (Kama salila) is perfumed like
   the lily that has newly burst. She walks with swan-like gait, and her
   voice is low and musical as the note of the Kokila bird, she delights
   in white raiments, in fine jewels, and in rich dresses. She eats
   little, sleeps lightly, and being as respectful and religious as she
   is clever and courteous, she is ever anxious to worship the gods, and
   to enjoy the conversation of Brahmans. Such, then, is the Padmini or
   Lotus woman.
   
\myitem
   Detailed descriptions then follow of the Chitrini or Art woman; the
   Shankhini or Conch woman, and the Hastini or Elephant woman, their
   days of enjoyment, their various seats of passion, the manner in which
   they should be manipulated and treated in sexual intercourse, along
   with the characteristics of the men and women of the various countries
   in Hindostan. The details are so numerous, and the subjects so
   seriously dealt with, and at such length, that neither time nor space
   will permit of their being given here.
   
\myitem
   One work in the English language is somewhat similar to these works of
   the Hindoos. It is called `Kalogynomia: or the Laws of Female Beauty',
   being the elementary principles of that science, by T. Bell, M.D.,
   with twenty-four plates, and printed in London in 1821. It treats of
   Beauty, of Love, of Sexual Intercourse, of the Laws regulating that
   Intercourse, of Monogamy and Polygamy, of Prostitution, of Infidelity,
   ending with a catalogue raisonnée of the defects of female beauty.
   
\myitem
   Other works in English also enter into great details of private and
   domestic life: The Elements of Social Science, or Physical, Sexual and
   Natural Religion, by a Doctor of Medicine, London, 1880, and Every
   Woman's Book, by Dr Waters, 1826. To persons interested in the above
   subjects these works will be found to contain such details as have
   been seldom before published, and which ought to be thoroughly
   understood by all philanthropists and benefactors of society.
   
\myitem
   After a perusal of the Hindoo work, and of the English books above
   mentioned, the reader will understand the subject, at all events from
   a materialistic, realistic and practical point of view. If all science
   is founded more or less on a stratum of facts, there can be no harm in
   making known to mankind generally certain matters intimately connected
   with their private, domestic, and social life.
   
\myitem
   Alas! complete ignorance of them has unfortunately wrecked many a man
   and many a woman, while a little knowledge of a subject generally
   ignored by the masses would have enabled numbers of people to have
   understood many things which they believed to be quite
   incomprehensible, or which were not thought worthy of their
   consideration.
   

\vfill\eject

\centerline{\myf INTRODUCTION}

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

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

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

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

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

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

\myitem
   `Here ends the part relating to the art of love in the commentary on
   the "Vatsyayana Kama Sutra", a copy from the library of the king of
   kings, Vishaladeva, who was a powerful hero, as it were a second
   Arjuna, and head jewel of the Chaulukya family.'
   
\myitem
   Now it is well known that this king ruled in Guzerat from 1244 to 1262
   A.D., and founded a city called Visalnagur. The date, therefore, of
   the commentary is taken to be not earlier than the tenth and not later
   than the thirteenth century. The author of it is supposed to be one
   Yashodhara, the name given him by his preceptor being Indrapada. He
   seems to have written it during the time of affliction caused by his
   separation from a clever and shrewd woman, at least that is what lie
   himself says at the end of each chapter. It is presumed that he called
   his work after the name of his absent mistress, or the word may have
   some connection with the meaning of her name.
   
\myitem
   This commentary was most useful in explaining the true meaning of
   Vatsyayana, for the commentator appears to have had a considerable
   knowledge of the times of the older author, and gives in some places
   very minute information. This cannot be said of the other commentary,
   called `Sutra vritti', which was written about A.D. 1789, by Narsing
   Shastri, a pupil of a Sarveshwar Shastri; the latter was a descendant
   of Bhaskur, and so also was our author, for at the conclusion of every
   part he calls himself Bhaskur Narsing Shastri. He was induced to write
   the work by order of the learned Raja Vrijalala, while he was residing
   in Benares, but as to the merits of this commentary it does not
   deserve much commendation. In many cases the writer does not appear to
   have understood the meaning of the original author, and has changed
   the text in many places to fit in with his own explanations.
   
\myitem
   A complete translation of the original work now follows. It has been
   prepared in complete accordance with the text of the manuscript, and
   is given, without further comments, as made from it.


\vfill\eject

\centerline{\myf PART I}
\centerline{\myf INTRODUCTORY}
\medskip
\centerline{\myf CHAPTER 1}
\centerline{\myf PREFACE}

\myitem
   Salutation to Dharma, Artha and Kama
   
\myitem
   IN the beginning, the Lord of Beings created men and women, and in the
   form of commandments in one hundred thousand chapters laid down rules
   for regulating their existence with regard to Dharma,\footnote{$^1$}
{Dharma is acquisition of religious merit, and is fully described in
Chapter 5, volume III, of Talboys Wheeler's History of India, and in the
edicts of Asoka.}
   Artha,\footnote{$^2$}
{Artha is acquisition of wealth and property, etc.}
   and Kama.\footnote{$^3$}
{Kama is love, pleasure and sensual gratification. These three words are
retained throughout in their original, as technical terms. They may also be
defined as virtue, wealth and pleasure, the three things repeatedly spoken of
in the Laws of Manu.}
   Some of these commandments, namely those which treated of
   Dharma, were separately written by Swayambhu Manu; those that related
   to Artha were compiled by Brihaspati; and those that referred to Kama
   were expounded by Nandi, the follower of Mahadeva, in one thousand
   chapters.
   
\myitem
   Now these `Kama Sutra' (Aphorisms on Love), written by Nandi in one
   thousand chapters, were reproduced by Shvetaketu, the son of
   Uddvalaka, in an abbreviated form in five hundred chapters, and this
   work was again similarly reproduced in an abridged form, in one
   hundred and fifty chapters, by Babhravya, an inheritant of the
   Punchala (South of Delhi) country. These one hundred and fifty
   chapters were then put together under seven heads or parts named
   severally
\item{1.} Sadharana (general topics)
\item{2.} Samprayogika (embraces, etc.)
\item{3.} Kanya Samprayuktaka (union of males and females)
\item{4.} Bharyadhikarika (on one's own wife)
\item{5.} Paradika (on the wives of other people)
\item{6.} Vaisika (on courtesans)
\item{7.} Aupamishadika (on the arts of seduction, tonic medicines, etc.)
       
\myitem
   The sixth part of this last work was separately expounded by Dattaka
   at the request of the public women of Pataliputra (Patna), and in the
   same way Charayana explained the first part of it. The remaining
   parts, viz. the second, third, fourth, fifth, and seventh, were each
   separately expounded by
\item{} Suvarnanabha (second part)
\item{} Ghotakamukha (third part)
\item{} Gonardiya (fourth part)
\item{} Gonikaputra (fifth part)
\item{} Kuchumara (seventh part), respectively.
       
\myitem
   Thus the work being written in parts by different authors was almost
   unobtainable and, as the parts which were expounded by Dattaka and the
   others treated only of the particular branches of the subject to which
   each part related, and moreover as the original work of Babhravya was
   difficult to be mastered on account of its length, Vatsyayana,
   therefore, composed his work in a small volume as an abstract of the
   whole of the works of the above named authors.
   
\myitem
\item{}    PART I: INTRODUCTORY
\itemitem{1.} Preface
\itemitem{2.} Observations on the three worldly attainments of Virtue,
Wealth, and Love
\itemitem{3.} On the study of the Sixty-four Arts
\itemitem{4.} On the Arrangements of a House, and Household Furniture; and
about the Daily Life of a Citizen, his Companions, Amusements, etc.
\itemitem{5.} About classes of Women fit and unfit for Congress with the
Citizen, and of Friends, and Messengers
       
\medskip
\item{}    PART II: ON SEXUAL UNION
\itemitem{1.} Kinds of Union according to Dimensions, Force of Desire, and
                Time; and on the different kinds of Love
\itemitem{2.} Of the Embrace
\itemitem{3.} On Kissing
\itemitem{4.} On Pressing or Marking with the Nails
\itemitem{5.} On Biting, and the ways of Love to be employed with regard to
                Women of different countries
\itemitem{6.} On the various ways of Lying down, and the different kinds of
                Congress
\itemitem{7.} On the various ways of Striking, and of the Sounds appropriate
                to them
\itemitem{8.} About females acting the part of Males
\itemitem{9.} On holding the Lingam in the Mouth
\itemitem{10.} How to begin and how to end the Congress. Different kinds of
                 Congress, and Love Quarrels
       
\medskip
\item{}    PART III: ABOUT THE ACQUISITION OF A WIFE
\itemitem{1.} Observations on Betrothal and Marriage
\itemitem{2.} About creating Confidence in the Girl
\itemitem{3.} Courtship, and the manifestation of the feelings by outward
                signs and deeds
\itemitem{4.} On things to be done only by the Man, and the acquisition of
                the Girl thereby. Also what is to be done by a Girl to gain
                over a Man and subject him to her
\itemitem{5.} On the different Forms of Marriage
       
\medskip
\item{}    PART IV: ABOUT A WIFE
\itemitem{1.} On the manner of living of a virtuous Woman, and of her
                behaviour during the absence of her Husband
\itemitem{2.} On the conduct of the eldest Wife towards the other Wives of
                her Husband, and of the younger Wife towards the elder
                ones. Also on the conduct of a Virgin Widow remarried; of
                a Wife disliked by her Husband; of the Women in the King's
                Harem; and of a Husband who has more than one Wife
       
\medskip
\item{}    PART V: ABOUT THE WIVES OF OTHER PEOPLE
\itemitem{1.} On the Characteristics of Men and Women, and the reason why
                Women reject the Addresses of Men. About Men who have Success
                with Women, and about Women who are easily gained over
\itemitem{2.} About making Acquaintance with the Woman, and of the efforts to
                gain her over
\itemitem{3.} Examination of the State of a Woman's mind
\itemitem{4.} The Business of a Go-Between
\itemitem{5.} On the Love of Persons in authority with the Wives of other
                People
\itemitem{6.} About the Women of the Royal Harem, and of the keeping of one's
                own Wife
       
\medskip
\item{}    PART VI: ABOUT COURTESANS
\itemitem{1.} Of the Causes of a Courtesan resorting to Men; of the means of
                Attaching to herself the Man desired, and the kind of Man
                that it is desirable to be acquainted with
\itemitem{2.} Of a Courtesan living with a Man as his Wife
\itemitem{3.} Of the Means of getting Money; of the Signs of a Lover who is
                beginning to be Weary, and of the way to get rid of him
\itemitem{4.} About a Reunion with a former Lover
\itemitem{5.} Of different kinds of Gain
\itemitem{6.} Of Gains and Losses, attendant Gains and Losses, and Doubts;
                and lastly, the different kinds of Courtesans
       
\medskip
\item{}    PART VII: ON THE MEANS OF ATTRACTING OTHERS TO ONE'S SELF
\itemitem{1.} On Personal Adornment, subjugating the hearts of others, and of
                tonic medicines
\itemitem{2.} Of the means of exciting Desire, and of the ways of enlarging
                the Lingam. Miscellaneous Experiments and Receipts


\vfill\eject

\centerline{\myf CHAPTER 2}
\centerline{\myf ON THE ACQUISITION OF DHARMA, ARTHA AND KAMA}

\myitem
   MAN, the period of whose life is one hundred years, should practise
   Dharma, Artha and Kama at different times and in such a manner that
   they may harmonize together and not clash in any way. He should
   acquire learning in his childhood, in his youth and middle age he
   should attend to Artha and Kama, and in his old age he should perform
   Dharma, and thus seek to gain Moksha, i.e. release from further
   transmigration. Or, on account of the uncertainty of life, he may
   practise them at times when they are enjoined to be practised. But one
   thing is to be noted, he should lead the life of a religious student
   until he finishes his education.
   
\myitem
   Dharma is obedience to the command of the Shastra or Holy Writ of the
   Hindoos to do certain things, such as the performance of sacrifices,
   which are not generally done, because they do not belong to this
   world, and produce no visible effect; and not to do other things, such
   as eating meat, which is often done because it belongs to this world,
   and has visible effects.
   
\myitem
   Dharma should be learnt from the Shruti (Holy Writ), and from those
   conversant with it.
   
\myitem
   Artha is the acquisition of arts, land, gold, cattle, wealth,
   equipages and friends. It is, further, the protection of what is
   acquired, and the increase of what is protected.
   
\myitem
   Artha should be learnt from the king's officers, and from merchants
   who may be versed in the ways of commerce.
   
\myitem
   Kama is the enjoyment of appropriate objects by the five senses of
   hearing, feeling, seeing, tasting and smelling, assisted by the mind
   together with the soul. The ingredient in this is a peculiar contact
   between the organ of sense and its object, and the consciousness of
   pleasure which arises from that contact is called Kama.
   
\myitem
   Kama is to be learnt from the Kama Sutra (aphorisms on love) and from
   the practice of citizens.
   
\myitem
   When all the three, viz. Dharma, Artha and Kama, come together, the
   former is better than the one which follows it, i.e. Dharma is better
   than Artha, and Artha is better than Kama. But Artha should always be
   first practised by the king for the livelihood of men is to be
   obtained from it only. Again, Kama being the occupation of public
   women, they should prefer it to the other two, and these are
   exceptions to the general rule.
   
\myitem                                
\centerline{Objection 1}
                   
\myitem                   
   Some learned men say that as Dharma is connected with things not
   belonging to this world, it is appropriately treated of in a book; and
   so also is Artha, because it is practised only by the application of
   proper means, and a knowledge of those means can only be obtained by
   study and from books. But Kama being a thing which is practised even
   by the brute creation, and which is to be found everywhere, does not
   want any work on the subject.
   
\myitem
\centerline{Answer}
       
\myitem                               
   This is not so. Sexual intercourse being a thing dependent on man and
   woman requires the application of proper means by them, and those
   means are to be learnt from the Kama Shastra. The non-application of
   proper means, which we see in the brute creation, is caused by their
   being unrestrained, and by the females among them only being fit for
   sexual intercourse at certain seasons and no more, and by their
   intercourse not being preceded by thought of any kind.
   
\myitem
\centerline{Objection 2}

\myitem
   The Lokayatikas\footnote{$^1$}
{These were certainly materialists who seemed to think that a bird in the
hand was worth two in the bush.}
   say: Religious ordinances should not be observed, for
   they bear a future fruit, and at the same time it is also doubtful
   whether they will bear any fruit at all. What foolish person will give
   away that which is in his own hands into the hands of another?
   Moreover, it is better to have a pigeon today than a peacock tomorrow;
   and a copper coin which we have the certainty of obtaining, is better
   than a gold coin, the possession of which is doubtful.
   
\myitem
\centerline{Answer}
                   
\myitem                   
   It is not so. 1st. Holy Writ, which ordains the practice of Dharma,
   does not admit of a doubt.
   
\myitem
   2nd. Sacrifices such as those made for the destruction of enemies, or
   for the fall of rain, are seen to bear fruit.
   
\myitem
   3rd. The sun, moon, stars, planets and other heavenly bodies appear to
   work intentionally for the good of the world.
   
\myitem
   4th. the existence of this world is effected by the observance of the
   rules respecting the four classes of men and their four stages of
   life.\footnote{$^2$}
{Among the Hindoos the four classes of men are the Brahmans or priestly
class, the Kshutrya or warlike class, the Vaishya or agricultural and
mercantile class, and the Shoodra or menial class. The four stages of life
are, the life of a religious student, the life of a householder, the life of
a hermit, and the life of a Sunyasi or devotee.}
   
\myitem
   5th. We see that seed is thrown into the ground with the hope of
   future crops.
   
\myitem
   Vatsyayana is therefore of opinion that the ordinances of religion
   must be obeyed.
   
\myitem
\centerline{Objection 3}
                        
\myitem              
   Those who believe that destiny is the prime mover of all things say:
   We should not exert ourselves to acquire wealth, for sometimes it is
   not acquired although we strive to get it, while at other times it
   comes to us of itself without any exertion on our part. Everything is
   therefore in the power of destiny, who is the lord of gain and loss,
   of success and defeat, of pleasure and pain. Thus we see that
   Bali\footnote{$^3$}
{Bali was a demon who had conquered Indra and gained his throne, but was
afterwards overcome by Vishnu at the time of his fifth incarnation.}
   was raised to the throne of Indra by destiny, and was also put down by
   the same power, and it is destiny only that call reinstate him.
   
\myitem
\centerline{Answer}
                   
\myitem                   
   It is not right to say so. As the acquisition of every object
   presupposes at all events some exertion on the part of man, the
   application of proper means may be said to be the cause of gaining all
   our ends, and this application of proper means being thus necessary
   (even where a thing is destined to happen), it follows that a person
   who does nothing will enjoy no happiness.
   
\myitem
\centerline{Objection 4}
                        
\myitem              
   Those who are inclined to think that Artha is the chief object to be
   obtained argue thus. Pleasures should not be sought for, because they
   are obstacles to the practice of Dharma and Artha, which are both
   superior to them, and are also disliked by meritorious persons.
   Pleasures also bring a man into distress, and into contact with low
   persons; they cause him to commit unrighteous deeds, and produce
   impurity in him; they make him regardless of the future, and encourage
   carelessness and levity. And lastly, they cause him to be disbelieved
   by all, received by none, and despised by everybody, including
   himself. It is notorious, moreover, that many men who have given
   themselves up to pleasure alone, have been ruined along with their
   families and relations. Thus, king Dandakya, of the Bhoja dynasty,
   carried off a Brahman's daughter with evil intent, and was eventually
   ruined and lost his kingdom. Indra, too, having violated the chastity
   of Ahalya, was made to suffer for it. In a like manner the mighty
   Kichaka, who tried to seduce Draupadi, and Ravana, who attempted to
   gain over Sita, were punished for their crimes. These and many others
   fell by reason of their pleasures.\footnote{$^4$}%
{Dandakya is said to have abducted from the forest the daughter of a Brahman,
named Bhargava, and, being cursed by the Brahman, was buried with his kingdom
under a shower of dust. The place was called after his name the Dandaka
forest, celebrated in the Bamayana, but now unknown.

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

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

          The story of Ravana is told in the Ramayana, which with the
          Mahabarata form the two great epic poems of the Hindoos; the
          latter was written by Vyasa, and the former by Valmiki.}
   
\myitem
\centerline{Answer}
                   
\myitem                   
   This objection cannot be sustained, for pleasures, being as necessary
   for the existence and well being of the body as food, are consequently
   equally required. They are, moreover, the results of Dharma and Artha.
   Pleasures are, therefore, to be followed with moderation and caution.
   No one refrains from cooking food because there are beggars to ask for
   it, or from sowing seed because there are deer to destroy the corn
   when it is grown up.
   
\myitem
   Thus a man practising Dharma, Artha and Kama enjoys happiness both in
   this world and in the world to come. The good perform those actions in
   which there is no fear as to what is to result from them in the next
   world, and in which there is no danger to their welfare. Any action
   which conduces to the practice of Dharma, Artha and Kama together, or
   of any two, or even one of them, should be performed, but an action
   which conduces to the practice of one of them at the expense of the
   remaining two should not be performed.
   

\vfill\eject

\centerline{\myf CHAPTER 3}
\centerline{\myf ON THE ARTS AND SCIENCES TO BE STUDIED}

\myitem
   MAN should study the Kama Sutra and the arts and sciences subordinate
   thereto, in addition to the study of the arts and sciences contained
   in Dharma and Artha. Even young maids should study this Kama Sutra
   along with its arts and sciences before marriage, and after it they
   should continue to do so with the consent of their husbands.
   
\myitem
   Here some learned men object, and say that females, not being allowed
   to study any science, should not study the Kama Sutra.
   
\myitem
   But Vatsyayana is of opinion that this objection does not hold good,
   for women already know the practice of Kama Sutra, and that practice
   is derived from the Kama Shastra, or the science of Kama itself.
   Moreover, it is not only in this but in many other cases that, though
   the practice of a science is known to all, only a few persons are
   acquainted with the rules and laws on which the science is based. Thus
   the Yadnikas or sacrificers, though ignorant of grammar, make use of
   appropriate words when addressing the different Deities, and do not
   know how these words are framed. Again, persons do the duties required
   of them on auspicious days, which are fixed by astrology, though they
   are not acquainted with the science of astrology. In a like manner
   riders of horses and elephants train these animals without knowing the
   science of training animals, but from practice only. And similarly the
   people of the most distant provinces obey the laws of the kingdom from
   practice, and because there is a king over them, and without further
   reason.\footnote{$^1$}
         {The author wishes to prove that a great many things are done by
          people from practice and custom, without their being acquainted
          with the reason of things, or the laws on which they are based,
          and this is perfectly true.}
   And from experience we find that some women, such as
   daughters of princes and their ministers, and public women, are
   actually versed in the Kama Shastra.
   
\myitem
   A female, therefore, should learn the Kama Shastra, or at least a part
   of it, by studying its practice from some confidential friend. She
   should study alone in private the sixty-four practices that form a
   part of the Kama Shastra. Her teacher should be one of the following
   persons: the daughter of a nurse brought up with her and already
   married,\footnote{$^2$}
         {The proviso of being married applies to all the teachers.}
   or a female friend who can be trusted in everything, or the
   sister of her mother (i.e. her aunt), or an old female servant, or a
   female beggar who may have formerly lived in the family, or her own
   sister who can always be trusted.
   
\myitem
   The following are the arts to be studied, together with the Kama
   Sutra:
\item{*} Singing
\item{*} Playing on musical instruments
\item{*} Dancing
\item{*} Union of dancing, singing, and playing instrumental music
\item{*} Writing and drawing
\item{*} Tattooing
\item{*} Arraying and adorning an idol with rice and flowers
\item{*} Spreading and arranging beds or couches of flowers, or flowers
       upon the ground
\item{*} Colouring the teeth, garments, hair, nails and bodies, i.e.
       staining, dyeing, colouring and painting the same
\item{*} Fixing stained glass into a floor
\item{*} The art of making beds, and spreading out carpets and cushions for
       reclining
\item{*} Playing on musical glasses filled with water
\item{*} Storing and accumulating water in aqueducts, cisterns and
       reservoirs
\item{*} Picture making, trimming and decorating
\item{*} Stringing of rosaries, necklaces, garlands and wreaths
\item{*} Binding of turbans and chaplets, and making crests and top-knots
       of flowers
\item{*} Scenic representations, stage playing Art of making ear ornaments
       Art of preparing perfumes and odours
\item{*} Proper disposition of jewels and decorations, and adornment in
       dress
\item{*} Magic or sorcery
\item{*} Quickness of hand or manual skill
\item{*} Culinary art, i.e. cooking and cookery
\item{*} Making lemonades, sherbets, acidulated drinks, and spirituous
       extracts with proper flavour and colour
\item{*} Tailor's work and sewing
\item{*} Making parrots, flowers, tufts, tassels, bunches, bosses, knobs,
       etc., out of yarn or thread
\item{*} Solution of riddles, enigmas, covert speeches, verbal puzzles and
       enigmatical questions
\item{*} A game, which consisted in repeating verses, and as one person
       finished, another person had to commence at once, repeating
       another verse, beginning with the same letter with which the last
       speaker's verse ended, whoever failed to repeat was considered to
       have lost, and to be subject to pay a forfeit or stake of some
       kind
\item{*} The art of mimicry or imitation
\item{*} Reading, including chanting and intoning
\item{*} Study of sentences difficult to pronounce. It is played as a game
       chiefly by women, and children and consists of a difficult
       sentence being given, and when repeated quickly, the words are
       often transposed or badly pronounced
\item{*} Practice with sword, single stick, quarter staff and bow and arrow
\item{*} Drawing inferences, reasoning or inferring
\item{*} Carpentry, or the work of a carpenter
\item{*} Architecture, or the art of building
\item{*} Knowledge about gold and silver coins, and jewels and gems
\item{*} Chemistry and mineralogy
\item{*} Colouring jewels, gems and beads
\item{*} Knowledge of mines and quarries
\item{*} Gardening; knowledge of treating the diseases of trees and plants,
       of nourishing them, and determining their ages
\item{*} Art of cock fighting, quail fighting and ram fighting
\item{*} Art of teaching parrots and starlings to speak
\item{*} Art of applying perfumed ointments to the body, and of dressing
       the hair with unguents and perfumes and braiding it
\item{*} The art of understanding writing in cypher, and the writing of
       words in a peculiar way
\item{*} The art of speaking by changing the forms of words. It is of
       various kinds. Some speak by changing the beginning and end of
       words, others by adding unnecessary letters between every syllable
       of a word, and so on
\item{*} Knowledge of language and of the vernacular dialects
\item{*} Art of making flower carriages
\item{*} Art of framing mystical diagrams, of addressing spells and charms,
       and binding armlets
\item{*} Mental exercises, such as completing stanzas or verses on
       receiving a part of them; or supplying one, two or three lines
       when the remaining lines are given indiscriminately from different
       verses, so as to make the whole an entire verse with regard to its
       meaning; or arranging the words of a verse written irregularly by
       separating the vowels from the consonants, or leaving them out
       altogether; or putting into verse or prose sentences represented
       by signs or symbols. There are many other such exercises.
\item{*} Composing poems
\item{*} Knowledge of dictionaries and vocabularies
\item{*} Knowledge of ways of changing and disguising the appearance of
       persons
\item{*} Knowledge of the art of changing the appearance of things, such as
       making cotton to appear as silk, coarse and common things to
       appear as fine and good
\item{*} Various ways of gambling
\item{*} Art of obtaining possession of the property of others by means of
       muntras or incantations
\item{*} Skill in youthful sports
\item{*} Knowledge of the rules of society, and of how to pay respect and
       compliments to others
\item{*} Knowledge of the art of war, of arms, of armies, etc.
\item{*} Knowledge of gymnastics
\item{*} Art of knowing the character of a man from his features
\item{*} Knowledge of scanning or constructing verses
\item{*} Arithmetical recreations
\item{*} Making artificial flowers
\item{*} Making figures and images in clay
      
\myitem 
   A public woman, endowed with a good disposition, beauty and other
   winning qualities, and also versed in the above arts, obtains the name
   of a Ganika, or public woman of high quality, and receives a seat of
   honour in an assemblage of men. She is, moreover, always respected by
   the king, and praised by learned men, and her favour being sought for
   by all, she becomes an object of universal regard. The daughter of a
   king too as well as the daughter of a minister, being learned in the
   above arts, can make their husbands favourable to them, even though
   these may have thousands of other wives besides themselves. And in the
   same manner, if a wife becomes separated from her husband, and falls
   into distress, she can support herself easily, even in a foreign
   country, by means of her knowledge of these arts. Even the bare
   knowledge of them gives attractiveness to a woman, though the practice
   of them may be only possible or otherwise according to the
   circumstances of each case. A man who is versed in these arts, who is
   loquacious and acquainted with the arts of gallantry, gains very soon
   the hearts of women, even though he is only acquainted with them for a
   short time.
   
\vfill\eject
                                 
\centerline{\myf CHAPTER 4}
                                      
                           
\centerline{\myf THE LIFE OF A CITIZEN}
                                  
\myitem    
   HAVING thus acquired learning, a man, with the wealth that he may have
   gained by gift, conquest, purchase, deposit,\footnote{$^1$}
         {Gift is peculiar to a Brahman, conquest to a Kshatrya, while
          purchase, deposit, and other means of acquiring wealth belongs
          to the Vaishya.}
   or inheritance from his
   ancestors, should become a householder, and pass the life of a
   citizen.\footnote{$^2$}
         {This term would appear to apply generally to an inhabitant of
          Hindoostan. it is not meant only for a dweller in a city, like
          the Latin Urbanus as opposed to Rusticus.}
   He should take a house in a city, or large village, or in
   the vicinity of good men, or in a place which is the resort of many
   persons. This abode should be situated near some water, and divided
   into different compartments for different purposes. It should be
   surrounded by a garden, and also contain two rooms, an outer and an
   inner one. The inner room should be occupied by the females, while the
   outer room, balmy with rich perfumes, should contain a bed, soft,
   agreeable to the sight, covered with a clean white cloth, low in the
   middle part, having garlands and bunches of flowers\footnote{$^3$}
         {Natural garden flowers.}
   upon it, and a
   canopy above it, and two pillows, one at the top, another at the
   bottom. There should be also a sort of couch besides, and at the head
   of this a sort of stool, on which should be placed the fragrant
   ointments for the night, as well as flowers, pots containing collyrium
   and other fragrant substances, things used for perfuming the mouth,
   and the bark of the common citron tree. Near the couch, on the ground,
   there should be a pot for spitting, a box containing ornaments, and
   also a lute hanging from a peg made of the tooth of an elephant, a
   board for drawing, a pot containing perfume, some books, and some
   garlands of the yellow amaranth flowers. Not far from the couch, and
   on the ground, there should be a round seat, a toy cart, and a board
   for playing with dice; outside the outer room there should be cages of
   birds,\footnote{$^4$}
         {Such as quails, partridges, parrots, starlings, etc.}
   and a separate place for spinning, carving and such like
   diversions. In the garden there should be a whirling swing and a
   common swing, as also a bower of creepers covered with flowers, in
   which a raised parterre should be made for sitting.
   
\myitem
   Now the householder, having got up in the morning and performed his
   necessary duties,\footnote{$^5$}
         {The calls of nature are always performed by the Hindoos the
          first thing in the morning.}
   should wash his teeth, apply a limited quantity of
   ointments and perfumes to his body, put some ornaments on his person
   and collyrium on his eyelids and below his eyes, colour his lips with
   alacktaka,\footnote{$^6$}
         {A colour made from lac.}
   and look at himself in the glass. Having then eaten betel
   leaves, with other things that give fragrance to the mouth, he should
   perform his usual business. He should bathe daily, anoint his body
   with oil every other day, apply a lathering substance\footnote{$^7$}
         {This would act instead of soap, which was not introduced until
          the rule of the Mahomedans.}
   to his body
   every three days, get his head (including face) shaved every four days
   and the other parts of his body every five or ten days.\footnote{$^8$}
         {Ten days are allowed when the hair is taken out with a pair of
          pincers.}
   All these
   things should be done without fail, and the sweat of the armpits
   should also be removed. Meals should be taken in the forenoon, in the
   afternoon, and again at night, according to Charayana. After
   breakfast, parrots and other birds should be taught to speak, and the
   fighting of cocks, quails, and rams should follow. A limited time
   should be devoted to diversions with Pithamardas, Vitas, and
   Vidushakas,\footnote{$^9$}
         {These are characters generally introduced in the Hindoo drama;
          their characteristics will be explained further on.}
   and then should be taken the midday sleep.\footnote{$^{10}$}
         {Noonday sleep is only allowed in summer, when the nights are
          short.}
   After this
   the householder, having put on his clothes and ornaments, should,
   during the afternoon, converse with his friends. In the evening there
   should be singing, and after that the householder, along with his
   friend, should await in his room, previously decorated and perfumed,
   the arrival of the woman that may be attached to him, or he may send a
   female messenger for her, or go for her himself. After her arrival at
   his house, he and his friend should welcome her, and entertain her
   with a loving and agreeable conversation. Thus end the duties of the
   day.
   
\myitem
   The following are the things to be done occasionally as diversions or
   amusements:
\item{*} Holding festivals\footnote{$^{11}$}
         {These are very common in all parts of India.}
   in honour of different Deities
\item{*} Social gatherings of both sexes
\item{*} Drinking parties
\item{*} Picnics
\item{*} Other social diversions
       
\myitem
\centerline{Festivals}
                      
\myitem                
   On some particular auspicious day, an assembly of citizens should be
   convened in the temple of Saraswati.\footnote{$^{12}$}
         {In the `Asiatic Miscellany', and in Sir W. Jones's works, will
          be found a spirited hymn addressed to this goddess, who is
          adored as the patroness of the fine arts, especially of music
          and rhetoric, as the inventress of the Sanscrit language, etc.
          etc. She is the goddess of harmony, eloquence and language, and
          is somewhat analogous to Minerva. For farther information about
          her, see Edward Moor's Hindoo Pantheon.}
   There the skill of singers, and
   of others who may have come recently to the town, should be tested,
   and on the following day they should always be given some rewards.
   After that they may either be retained or dismissed, according as
   their performances are liked or not by the assembly. The members of
   the assembly should act in concert, both in times of distress as well
   as in times of prosperity, and it is also the duty of these citizens
   to show hospitality to strangers who may have come to the assembly.
   What is said above should be understood to apply to all the other
   festivals which may be held in honour of the different Deities,
   according to the present rules.
   
\myitem
\centerline{Social Gatherings}
                                      
\myitem
   When men of the same age, disposition and talents, fond of the same
   diversions and with the same degree of education, sit together in
   company with public women,\footnote{$^{13}$}
         {The public women, or courtesans (Vesya), of the early Hindoos
          have often been compared with the Hetera of the Greeks. The
          subject is dealt with at some length in H. H. Wilson's Select
          Specimens of the Theatre of the Hindoos, in two volumes,
          Trubner and Co., 1871. It may be fairly considered that the
          courtesan was one of the elements, and an important element
          too, of early Hindoo society, and that her education and
          intellect were both superior to that of the women of the
          household. Wilson says, `By the Vesya or courtesan, however, we
          are not to understand a female who has disregarded the
          obligation of law or the precepts of virtue, but a character
          reared by a state of manners unfriendly to the admission of
          wedded females into society, and opening it only at the expense
          of reputation to women who were trained for association with
          men by personal and mental acquirements to which the matron was
          a stranger.'}
   or in an assembly of citizens, or at the
   abode of one among themselves, and engage in agreeable discourse with
   each other, such is called a Sitting in company or a social gathering.
   The subjects of discourse are to be the completion of verses half
   composed by others, and the testing the knowledge of one another in
   the various arts. The women who may be the most beautiful, who may
   like the same things that the men like, and who may have power to
   attract the minds of others, are here done homage to.
   
\myitem
\centerline{Drinking Parties}
                                      
\myitem
   Men and women should drink in one another's houses. And here the men
   should cause the public women to drink, and should then drink
   themselves, liquors such as the Madhu, Aireya, Sara and Asawa, which
   are of bitter and sour taste; also drinks concocted from the barks of
   various trees, wild fruits and leaves.
   
\myitem
\centerline{Going to Gardens or Picnics}
                                      
\myitem
   In the forenoon, men having dressed themselves should go to gardens on
   horseback, accompanied by public women and followed by servants. And
   having done there all the duties of the day, and passed the time in
   various agreeable diversions, such as the fighting of quails, cocks
   and rams, and other spectacles, they should return home in the
   afternoon in the same manner, bringing with them bunches of flowers,
   etc.
   
\myitem
   The same also applies to bathing in summer in water from which wicked
   or dangerous animals have previously been taken out, and which has
   been built in on all sides.
   
\myitem
\centerline{Other Social Diversions}
                                      
\myitem
   Spending nights playing with dice. Going out on moonlight nights.
   Keeping the festive day in honour of spring. Plucking the sprouts and
   fruits of the mango trees. Eating the fibres of lotuses. Eating the
   tender ears of corn. Picnicing in the forests when the trees get their
   new foliage. The Udakakashvedika or sporting in the water. Decorating
   each other with the flowers of some trees. Pelting each other with the
   flowers of the Kadamba tree, and many other sports which may either be
   known to the whole country, or may be peculiar to particular parts of
   it. These and similar other amusements should always be carried on by
   citizens.
   
\myitem
   The above amusements should be followed by a person who diverts
   himself alone in company with a courtesan, as well as by a courtesan
   who can do the same in company with her maid servants or with
   citizens.
   
\myitem
   A Pithamarda\footnote{$^{14}$}
         {According to this description a Pithamarda would be a sort of
          professor of all the arts, and as such received as the friend
          and confidant of the citizen}
   is a man without wealth, alone in the world, whose only
   property consists of his Mallika,\footnote{$^{15}$}
         {A seat in the form of the letter T.}
   some lathering substance and a red
   cloth, who comes from a good country, and who is skilled in all the
   arts; and by teaching these arts is received in the company of
   citizens, and in the abode of public women.
   
\myitem
   A Vita\footnote{$^{16}$}
         {The Vita is supposed to represent somewhat the character of the
          Parasite of the Greek comedy. It is possible that he was
          retained about the person of the wealthy and dissipated as a
          kind of private instructor, as well as an entertaining
          companion.}
   is a man who has enjoyed the pleasures of fortune, who is a
   compatriot of the citizens with whom he associates, who is possessed
   of the qualities of a houseliolder, who has his wife with him, and who
   is honoured in the assembly of citizens and in the abodes of public
   women, and lives on their means and on them. A Vidushaka\footnote{$^{17}$}
         {Vidushaka is evidently the buffoon and jester. Wilson says of
          him that he is the humble companion, not the servant, of a
          prince or man of rank, and it is a curious peculiarity that he
          is always a Brahman. He bears more affinity to Sancho Panza,
          perhaps than any other character in western fiction, imitating
          him in his combination of shrewdness and simplicity, his
          fondness of good living and his love of ease. In the dramas of
          intrigue he exhibits some of the talents of Mercury, but with
          less activity and ingenuity, and occasionally suffers by his
          interference. According to the technical definition of his
          attributes he is to excite mirth by being ridiculous in person,
          age, and attire.}
   (also
   called a Vaihasaka, i.e. one who provokes laughter) is a person only
   acquainted with some of the arts, who is a jester, and who is trusted
   by all.
   
\myitem
   These persons are employed in matters of quarrels and reconciliations
   between citizens and public women.
   
\myitem
   This remark applies also to female beggars, to women with their heads
   shaved, to adulterous women, and to public women skilled in all the
   various arts.
   
\myitem
   Thus a citizen living in his town or village, respected by all, should
   call on the persons of his own caste who may be worth knowing. He
   should converse in company and gratify his friends by his society, and
   obliging others by his assistance in various matters, he should cause
   them to assist one another in the same way.
   
\myitem
   There are some verses on this subject as follows:
   
\myitem
   `A citizen discoursing, not entirely in the Sanscrit
   language,\footnote{$^{18}$}
         {This means, it is presumed, that the citizen should be
          acquainted with several languages. The middle part of this
          paragraph might apply to the Nihilists and Fenians of the day,
          or to secret societies. It was perhaps a reference to the
          Thugs.}
   nor
   wholly in the dialects of the country, on various topics in society,
   obtains great respect. The wise should not resort to a society
   disliked by the public, governed by no rules, and intent on the
   destruction of others. But a learned man living in a society which
   acts according to the wishes of the people, and which has pleasure for
   its only object is highly respected in this world.'
   
\vfill\eject
                                 
\centerline{\myf CHAPTER 5}
                                      
\centerline{\myf ABOUT THE KINDS OF WOMEN RESORTED TO BY THE CITIZENS,}
\centerline{\myf AND OF FRIENDS AND MESSENGERS}
                       
\myitem               
   WHEN Kama is practised by men of the four castes according to the
   rules of the Holy Writ (i.e. by lawful marriage) with virgins of their
   own caste, it then becomes a means of acquiring lawful progeny and
   good fame, and it is not also opposed to the customs of the world. On
   the contrary the practice of Kama with women of the higher castes, and
   with those previously enjoyed by others, even though they be of the
   same caste, is prohibited. But the practice of Kama with women of the
   lower castes, with women excommunicated from their own caste, with
   public women, and with women twice married,\footnote{$^1$}
         {This term does not apply to a widow, but to a woman who has
          probably left her husband, and is living with some other person
          as a married woman, maritalement, as they say in France.}
   is neither enjoined nor
   prohibited. The object of practising Kama with such women is pleasure
   only.
   
\myitem
   Nayikas,\footnote{$^2$}
         {Any woman fit to be enjoyed without sin. The object of the
          enjoyment of women is twofold, viz. pleasure and progeny. Any
          woman who can be enjoyed without sin for the purpose of
          accomplishing either the one or the other of these two objects
          is a Nayika. The fourth kind of Nayika which Vatsya admits
          further on is neither enjoyed for pleasure or for progeny, but
          merely for accomplishing some special purpose in hand. The word
          Nayika is retained as a technical term throughout.}
   therefore, are of three kinds, viz. maids, women twice
   married, and public women. Gonikaputra has expressed an opinion that
   there is a fourth kind of Nayika, viz. a woman who is resorted to on
   some special occasion even though she be previously married to
   another. These special occasions are when a man thinks thus:
   
\item{} This woman is self-willed, and has been previously enjoyed by many
     others besides myself. I may, therefore, safely resort to her as to
     a public woman though she belongs to a higher caste than mine, and,
     in so doing, I shall not be violating the ordinances of Dharma.
     
\myitem
   Or thus:
   
\item{} This is a twice-married woman and has been enjoyed by others before
     me; there is, therefore, no objection to my resorting to her.
     
\myitem
   Or thus:
   
\item{} This woman has gained the heart of her great and powerful husband,
     and exercises a mastery over him, who is a friend of my enemy; if,
     therefore, she becomes united with me she will cause her husband to
     abandon my enemy.
     
\myitem
   Or thus:
   
\item{} This woman will turn the mind of her husband, who is very powerful,
     in my favour, he being at present disaffected towards me, and
     intent on doing me some harm.
     
\myitem
   Or thus:
   
\item{} By making this woman my friend I shall gain the object of some
     friend of mine, or shall be able to effect the ruin of some enemy,
     or shall accomplish some other difficult purpose.
     
\myitem
   Or thus:
   
\item{} By being united with this woman, I shall kill her husband, and so
     obtain his vast riches which I covet.
     
\myitem
   Or thus:
   
\item{} The union of this woman with me is not attended with any danger,
     and will bring me wealth, of which, on account of my poverty and
     inability to support myself, I am very much in need. I shall
     therefore obtain her vast riches in this way without any
     difficulty.
     
\myitem
   Or thus:
   
\item{} This woman loves me ardently, and knows all my weak points; if
     therefore, I am unwilling to be united with her, she will make my
     faults public, and thus tarnish my character and reputation. Or she
     will bring some gross accusation against me, of which it may be
     hard to clear myself, and I shall be ruined. Or perhaps she will
     detach from me her husband who is powerful, and yet under her
     control, and will unite him to my enemy, or will herself join the
     latter.
     
\myitem
   Or thus:
   
\item{} The husband of this woman has violated the chastity of my wives,
     I shall therefore return that injury by seducing his wives.
     
\myitem
   Or thus:
   
\item{} By the help of this woman I shall kill an enemy of the king, who
     has taken shelter with her, and whom I am ordered by the king to
     destroy.
     
\myitem
   Or thus:
   
\item{} The woman whom I love is under the control of this woman. I shall,
     through the influence of the latter, be able to get at the former.
     
\myitem
   Or thus:
   
\item{} This woman will bring to me a maid, who possesses wealth and
     beauty, but who is hard to get at, and under the control of
     another.
     
\myitem
   Or lastly thus:
   
\item{} My enemy is a friend of this woman's husband, I shall therefore
     cause her to join him, and will thus create an enmity between her
     husband and him.
     
\myitem
   For these and similar other reasons the wives of other men may be
   resorted to, but it must be distinctly understood that is only allowed
   for special reasons, and not for mere carnal desire.
   
\myitem
   Charayana thinks that under these circumstances there is also a fifth
   kind of Nayika, viz. a woman who is kept by a minister, or who repairs
   to him occasionally; or a widow who accomplishes the purpose of a man
   with the person to whom she resorts.
   
\myitem
   Suvarnanabha adds that a woman who passes the life of an ascetic and
   in the condition of a widow may be considered as a sixth kind of
   Nayika.
   
\myitem
   Ghotakamukha says that the daughter of a public woman, and a female
   servant, who are still virgins, form a seventh kind of Nayika.
   
\myitem
   Gonardiya puts forth his doctrine that any woman born of good family,
   after she has come of age, is an eighth kind of Nayika.
   
\myitem
   But these four latter kinds of Nayikas do not differ much from the
   first four kinds of them, as there is no separate object in resorting
   to them. Therefore, Vatsyayana is of opinion that there are only four
   kinds of Nayikas, i.e. the maid, the twice-married woman, the public
   woman, and the woman resorted to for a special purpose.
   
\myitem
   The following women are not to be enjoyed:
\item{*} A leper
\item{*} A lunatic
\item{*} A woman turned out of caste
\item{*} A woman who reveals secrets
\item{*} A woman who publicly expresses desire for sexual intercourse
\item{*} A woman who is extremely white
\item{*} A woman who is extremely black
\item{*} A bad-smelling woman
\item{*} A woman who is a near relation
\item{*} A woman who is a female friend
\item{*} A woman who leads the life of an ascetic
\item{*} And, lastly the wife of a relation, of a friend, of a learned
       Brahman, and of the king
       
\myitem
   The followers of Babhravya say that any woman who has been enjoyed by
   five men is a fit and proper person to be enjoyed. But Gonikaputra is
   of opinion that even when this is the case, the wives of a relation,
   of a learned Brahman and of a king should be excepted.
   
\myitem
   The following are of the kind of friends:
\item{*} One who has played with you in the dust, i.e. in childhood
\item{*} One who is bound by an obligation
\item{*} One who is of the same disposition and fond of the same things
\item{*} One who is a fellow student
\item{*} One who is acquainted with your secrets and faults, and whose
       faults and secrets are also known to you
\item{*} One who is a child of your nurse
\item{*} One who is brought up with you one who is an hereditary friend
       
\myitem
   These friends should possess the following qualities:
\item{*} They should tell the truth
\item{*} They should not be changed by time
\item{*} They should be favourable to your designs
\item{*} They should be firm
\item{*} They should be free from covetousness
\item{*} They should not be capable of being gained over by others
\item{*} They should not reveal your secrets
       
\myitem
   Charayana says that citizens form friendship with washermen, barbers,
   cowherds, florists, druggists, betel-leaf sellers, tavern keepers,
   beggars, Pithamardas, Vitas and Vidushekas, as also with the wives of
   all these people.
   
\myitem
   A messenger should possess the following qualities:
\item{*} Skilfulness
\item{*} Boldness
\item{*} Knowledge of the intention of men by their outward signs
\item{*} Absence of confusion, i.e. no shyness
\item{*} Knowledge of the exact meaning of what others do or say
\item{*} Good manners
\item{*} Knowledge of appropriate times and places for doing different
       things
\item{*} Ingenuity in business
\item{*} Quick comprehension
\item{*} Quick application of remedies, i.e. quick and ready resources
       
\myitem
   And this part ends with a verse:
   
\item{} `The man who is ingenious and wise, who is accompanied by a friend,
     and who knows the intentions of others, as also the proper time and
     place for doing everything, can gain over, very easily, even a
     woman who is very hard to be obtained.'
     

\vfill\eject

\centerline{\myf PART II}
\centerline{\myf ON SEXUAL UNION}
\medskip
\centerline{\myf CHAPTER I}
\centerline{\myf KINDS OF SEXUAL UNION ACCORDING TO DIMENSIONS,}
\centerline{\myf FORCE OF DESIRE OR PASSION, TIME}

\myitem
\centerline{Kind of Union}
                          
\myitem
   MAN is divided into three classes, viz. the hare man, the bull man,
   and the horse man, according to the size of his lingam.
   
\myitem
   Woman also, according to the depth of her yoni, is either a female
   deer, a mare, or a female elephant.
   
\myitem
   There are thus three equal unions between persons of corresponding
   dimensions, and there are six unequal unions, when the dimensions do
   not correspond, or nine in all, as the following table shows:

\ifnum0=1
                               EQUAL UNEQUAL
                            MEN WOMEN MEN WOMEN
                            Hare Deer Hare Mare
                          Bull Mare Hare Elephant
                          Horse Elephant Bull Deer
                               Bull Elephant
                                 Horse Deer
                                 Horse Mare
\fi

$$\matrix{\hbox{EQUAL}\hfill&&\hbox{UNEQUAL}\hfill\cr
\hbox{MEN}\hfill&\hbox{WOMEN}\hfill&\hbox{MEN}\hfill&\hbox{WOMEN}\hfill\cr
\hbox{Hare}\hfill&\hbox{Deer}\hfill&\hbox{Hare}\hfill&\hbox{Mare}\hfill\cr
\hbox{Bull}\hfill&\hbox{Mare}\hfill&\hbox{Hare}\hfill&\hbox{Elephant}\hfill\cr
\hbox{Horse}\hfill&\hbox{Elephant}\hfill&\hbox{Bull}\hfill&\hbox{Deer}\hfill\cr
&&\hbox{Bull}\hfill&\hbox{Elephant}\hfill\cr
&&\hbox{Horse}\hfill&\hbox{Deer}\hfill\cr
&&\hbox{Horse}\hfill&\hbox{Mare}\hfill\cr}$$

%%\myitem
\noindent
   In these unequal unions, when the male exceeds the female in point of
   size, his union with a woman who is immediately next to him in size is
   called high union, and is of two kinds; while his union with the woman
   most remote from his size is called the highest union, and is of one
   kind only. On the other hand, when the female exceeds the male in
   point of size, her union with a man immediately next to her in size is
   called low union, and is of two kinds; while her union with a man most
   remote from her in size is called the lowest union, and is of one kind
   only.
   
\myitem
   In other words, the horse and mare, the bull and deer, form the high
   union, while the horse and deer form the highest union. On the female
   side, the elephant and bull, the mare and hare, form low unions, while
   the elephant has and the hare make the lowest unions. There are, then,
   nine kinds of union according to dimensions. Amongst all these, equal
   unions are the best, those of a superlative degree, i.e. the highest
   and the lowest, are the worst, and the rest are middling, and with
   them the high\footnote{$^1$}
         {High unions are said to be better than low ones, for in the
          former it is possible for the male to satisfy his own passion
          without injuring the female, while in the latter it is
          difficult for the female to be satisfied by any means.}
   are better than the low.
   
\myitem
   There are also nine kinds of union according to the force of passion
   or carnal desire, as follows:
   
\ifnum0=1
                            MEN WOMEN MEN WOMEN
                         Small Small Small Middling
                      Middling Middling Small Intense
                       Intense Intense Middling Small
                              Middling Intense
                               Intense Small
                              Intense Middling
\fi

                            
$$\matrix{
\hbox{MEN}\hfill&\hbox{WOMEN}\hfill&\hbox{MEN}\hfill&\hbox{WOMEN}\hfill\cr
\hbox{Small}\hfill&\hbox{Small}\hfill&\hbox{Small}\hfill&\hbox{Middling}\hfill\cr
\hbox{Middling}\hfill&\hbox{Middling}\hfill&\hbox{Small}\hfill&\hbox{Intense}\hfill\cr
\hbox{Intense}\hfill&\hbox{Intense}\hfill&\hbox{Middling}\hfill&\hbox{Small}\hfill\cr
&&\hbox{Middling}\hfill&\hbox{Intense}\hfill\cr
&&\hbox{Intense}\hfill&\hbox{Small}\hfill\cr
&&\hbox{Intense}\hfill&\hbox{Middling}\hfill\cr}$$
                                      
%%\myitem
\noindent
   A man is called a man of small passion whose desire at the time of
   sexual union is not great, whose semen is scanty, and who cannot bear
   the warm embraces of the female.
   
\myitem
   Those who differ from this temperament are called men of middling
   passion, while those of intense passion are full of desire.
   
\myitem
   In the same way, women are supposed to have the three degrees of
   feeling as specified above.
   
\myitem
   Lastly, according to time there are three kinds of men and women, the
   short-timed, the moderate-timed, and the long-timed; and of these, as
   in the previous statements, there are nine kinds of union.
   
\myitem
   But on this last head there is a difference of opinion about the
   female, which should be stated.
   
\myitem
   Auddalika says, `Females do not emit as males do. The males simply
   remove their desire, while the females, from their consciousness of
   desire, feel a certain kind of pleasure, which gives them
   satisfaction, but it is impossible for them to tell you what kind of
   pleasure they feel. The fact from which this becomes evident is, that
   males, when engaged in coition, cease of themselves after emission,
   and are satisfied, but it is not so with females.'
   
\myitem
   This opinion is however objected to on the grounds that, if a male be
   a long-timed, the female loves him the more, but if he be short-timed,
   she is dissatisfied with him. And this circumstance, some say, would
   prove that the female emits also.
   
\myitem
   But this opinion does not hold good, for if it takes a long time to
   allay a woman's desire, and during this time she is enjoying great
   pleasure, it is quite natural then that she should wish for its
   continuation. And on this subject there is a verse as follows:
   
\myitem
   `By union with men the lust, desire, or passion of women is satisfied,
   and the pleasure derived from the consciousness of it is called their
   satisfaction.'
   
\myitem
   The followers of Babhravya, however, say that the semen of women
   continues to fall from the beginning of the sexual union to its end,
   and it is right that it should be so, for if they had no semen there
   would be no embryo.
   
\myitem
   To this there is an objection. In the beginning of coition the passion
   of the woman is middling, and she cannot bear the vigorous thrusts of
   her lover, but by degrees her passion increases until she ceases to
   think about her body, and then finally she wishes to stop from further
   coition.
   
\myitem
   This objection, however, does not hold good, for even in ordinary
   things that revolve with great force, such as a potter's wheel, or a
   top, we find that the motion at first is slow, but by degrees it
   becomes very rapid. In the same way the passion of the woman having
   gradually increased, she has a desire to discontinue coition, when all
   the semen has fallen away. And there is a verse with regard to this as
   follows:
   
\myitem
   `The fall of the semen of the man takes place only at the end of
   coition, while the semen of the woman falls continually, and after the
   semen of both has all fallen away then they wish for the
   discontinuance of coition.'\footnote{$^2$}
         {The strength of passion with women varies a great deal, some
          being easily satisfied, and others eager and willing to go on
          for a long time. To satisfy these last thoroughly a man must
          have recourse to art. It is certain that a fluid flows from the
          woman in larger or smaller quantities, but her satisfaction is
          not complete until she has experienced the `spasme génêtique',
          as described in a French work recently published and called
          Brevaire as l'Amour Experimental par le Dr Jules Guyot.}
   
\myitem
   Lastly, Vatsyayana is of opinion that the semen of the female falls in
   the same way as that of the male.
   
\myitem
   Now some may ask here: If men and women are beings of the same kind,
   and are engaged in bringing about the same results, why should they
   have different works to do?
   
\myitem
   Vatsya says that this is so, because the ways of working as well as
   the consciousness of pleasure in men and women are different. The
   difference in the ways of working, by which men are the actors, and
   women are the persons acted upon, is owing to the nature of the male
   and the female, otherwise the actor would be sometimes the person
   acted upon, and vice versa. And from this difference in the ways of
   working follows the difference in the consciousness of pleasure, for a
   man thinks, `this woman is united with me', and a woman thinks, `I am
   united with this man'.
   
\myitem
   It may be said that, if the ways of working in men and women are
   different, why should not there be a difference, even in the pleasure
   they feel, and which is the result of those ways.
   
\myitem
   But this objection is groundless, for, the person acting and the
   person acted upon being of different kinds, there is a reason for the
   difference in their ways of working; but there is no reason for any
   difference in the pleasure they feel, because they both naturally
   derive pleasure from the act they perform.\footnote{$^3$}
         {This is a long dissertation very common among Sanscrit authors,
          both when writing and talking socially. They start certain
          propositions, and then argue for and against them. What it is
          presumed the author means is that, though both men and women
          derive pleasure from the act of coition, the way it is produced
          is brought about by different means, each individual performing
          his own work in the matter, irrespective of the other, and each
          deriving individually their own consciousness of pleasure from
          the act they perform. There is a difference in the work that
          each does, and a difference in the consciousness of pleasure
          that each has, but no difference in the pleasure they feel, for
          each feels that pleasure to a greater or lesser degree.}
   
\myitem
   On this again some may say that when different persons are engaged in
   doing the same work, we find that they accomplish the same end or
   purpose; while, on the contrary, in the case of men and women we find
   that each of them accomplishes his or her own end separately, and this
   is inconsistent. But this is a mistake, for we find that sometimes two
   things are done at the same time, as for instance in the fighting of
   rams, both the rams receive the shock at the same time on their heads.
   Again, in throwing one wood apple against another, and also in a fight
   or struggle of wrestlers. If it be said that in these cases the things
   employed are of the same kind, it is answered that even in the case of
   men and women, the nature of the two persons is the same. And as the
   difference in their ways of working arises from the difference of
   their conformation only, it follows that men experience the same kind
   of pleasure as women do.
   
\myitem
   There is also a verse on this subject as follows:
   
\myitem
   `Men and women, being of the same nature, feel the same kind of
   pleasure, and therefore a man should marry such a woman as will love
   him ever afterwards.'
   
\myitem
   The pleasure of men and women being thus proved to be of the same
   kind, it follows that, in regard to time, there are nine kinds of
   sexual intercourse, in the same way as there are nine kinds, according
   to the force of passion.
   
\myitem
   There being thus nine kinds of union with regard to dimensions, force
   of passion, and time, respectively, by making combinations of them,
   innumerable kinds of union would be produced. Therefore in each
   particular kind of sexual union, men should use such means as they may
   think suitable for the occasion.\footnote{$^4$}
         {This paragraph should be particularly noted, for it specially
          applies to married men and their wives. So many men utterly
          ignore the feelings of the women, and never pay the slightest
          attention to the passion of the latter. To understand the
          subject thoroughly, it is absolutely necessary to study it, and
          then a person will know that, as dough is prepared for baking,
          so must a woman be prepared for sexual intercourse, if she is
          to derive satisfaction from it.}
   
\myitem
   At the first time of sexual union the passion of the male is intense,
   and his time is short, but in subsequent unions on the same day the
   reverse of this is the case. With the female, however, it is the
   contrary, for at the first time her passion is weak, and then her time
   long, but on subsequent occasions on the same day, her passion is
   intense and her time short, until her passion is satisfied.
   
\myitem
\centerline{On the different Kind of Love}
                                      
\myitem
   Men learned in the humanities are of opinion that love is of four
   kinds:
\item{} Love acquired by continual habit
\item{} Love resulting from the imagination
\item{} Love resulting from belief
\item{} Love resulting from the perception of external objects
       
\myitem
   Love resulting from the constant and continual performance of some act
   is called love acquired by constant practice and habit, as for
   instance the love of sexual intercourse, the love of hunting, the love
   of drinking, the love of gambling, etc., etc.
   
\myitem
   Love which is felt for things to which we are not habituated, and
   which proceeds entirely from ideas, is called love resulting from
   imagination, as for instance that love which some men and women and
   eunuchs feel for the Auparishtaka or mouth congress, and that which is
   felt by all for such things as embracing, kissing, etc., etc.
   
\myitem
   The love which is mutual on both sides, and proved to be true, when
   each looks upon the other as his or her very own, such is called love
   resulting from belief by the learned.
   
\myitem
   The love resulting from the perception of external objects is quite
   evident and well known to the world. because the pleasure which it
   affords is superior to the pleasure of the other kinds of love, which
   exists only for its sake.
   
\myitem
   What has been said in this chapter upon the subject of sexual union is
   sufficient for the learned; but for the edification of the ignorant,
   the same will now be treated of at length and in detail.

                                      
\vfill\eject

\centerline{\myf CHAPTER II}
\centerline{\myf OF THE EMBRACE}

\myitem
   THIS part of the Kama Shastra, which treats of sexual union, is also
   called `Sixty-four' (Chatushshashti). Some old authors say that it is
   called so, because it contains sixty-four chapters. Others are of
   opinion that the author of this part being a person named Panchala,
   and the person who recited the part of the Rig Veda called Dashatapa,
   which contains sixty-four verses, being also called Panchala, the name
   `sixty-four' has been given to the part of the work in honour of the
   Rig Vedas. The followers of Babhravya say on the other hand that this
   part contains eight subjects, viz. the embrace, kissing, scratching
   with the nails or fingers, biting, lying down, making various sounds,
   playing the part of a man, and the Auparishtaka, or mouth congress.
   Each of these subjects being of eight kinds, and eight multiplied by
   eight being sixty-four, this part is therefore named `sixty-four'. But
   Vatsyayana affirms that as this part contains also the following
   subjects, viz. striking, crying, the acts of a man during congress,
   the various kinds of congress, and other subjects, the name
   `sixty-four' is given to it only accidentally. As, for instance, we
   say this tree is `Saptaparna', or seven-leaved, this offering of rice
   is `Panchavarna', or five-coloured, but the tree has not seven leaves,
   neither has the rice five colours.
   
\myitem
   However the part sixty-four is now treated of, and the embrace, being
   the first subject, will now be considered.
   
\myitem
   Now the embrace which indicates the mutual love of a man and woman who
   have come together is of four kinds:
\item{} Touching
\item{} Rubbing
\item{} Piercing
\item{} Pressing
       
\myitem
   The action in each case is denoted by the meaning of the word which
   stands for it.
   
\myitem
   When a man under some pretext or other goes in front or alongside of a
   woman and touches her body with his own, it is called the `touching
   embrace'.
   
\myitem
   When a woman in a lonely place bends down, as if to pick up something,
   and pierces, as it were, a man sitting or standing, with her breasts,
   and the man in return takes hold of them, it is called a `piercing
   embrace'.
   
\myitem
   The above two kinds of embrace take place only between persons who do
   not, as yet, speak freely with each other.
   
\myitem
   When two lovers are walking slowly together, either in the dark, or in
   a place of public resort, or in a lonely place, and rub their bodies
   against each other, it is called a `rubbing embrace'.
   
\myitem
   When on the above occasion one of them presses the other's body
   forcibly against a wall or pillar, it is called a `pressing embrace'.
   
\myitem
   These two last embraces are peculiar to those who know the intentions
   of each other.
   
\myitem
   At the time of the meeting the four following kinds of embrace are
   used:
   
\myitem
   Jataveshtitaka, or the twining of a creeper.
   
\myitem
   Vrikshadhirudhaka, or climbing a tree.
   
\myitem
   Tila-Tandulaka, or the mixture of sesamum seed with rice.
   
\myitem
   Kshiraniraka, or milk and water embrace.
   
\myitem
   When a woman, clinging to a man as a creeper twines round a tree,
   bends his head down to hers with the desire of kissing him and
   slightly makes the sound of sut sut, embraces him, and looks lovingly
   towards him, it is called an embrace like the `twining of a creeper'.
   
\myitem
   When a woman, having placed one of her feet on the foot of her lover,
   and the other on one of his thighs, passes one of her arms round his
   back, and the other on his shoulders, makes slightly the sounds of
   singing and cooing, and wishes, as it were, to climb up him in order
   to have a kiss, it is called an embrace like the `climbing of a tree'.
   
\myitem
   These two kinds of embrace take place when the lover is standing.
   
\myitem
   When lovers lie on a bed, and embrace each other so closely that the
   arms and thighs of the one are encircled by the arms and thighs of the
   other, and are, as it were, rubbing up against them, this is called an
   embrace like `the mixture of sesamum seed with rice'.
   
\myitem
   When a man and a woman are very much in love with each other, and, not
   thinking of any pain or hurt, embrace each other as if they were
   entering into each other's bodies either while the woman is sitting on
   the lap of the man, or in front of him, or on a bed, then it is called
   an embrace like a `mixture of milk and water'.
   
\myitem
   These two kinds of embrace take place at the time of sexual union.
   
\myitem
   Babhravya has thus related to us the above eight kinds of embraces.
   
\myitem
   Suvarnanabha moreover gives us four ways of embracing simple members
   of the body, which are:
   
\myitem
   The embrace of the thighs.
   
\myitem
   The embrace of the jaghana, i.e. the part of the body from the navel
   downwards to the thighs.
   
\myitem
   The embrace of the breasts.
   
\myitem
   The embrace of the forehead.
   
\myitem
   When one of two lovers presses forcibly one or both of the thighs of
   the other between his or her own, it is called the `embrace of
   thighs'.
   
\myitem
   When a man presses the jaghana or middle part of the woman's body
   against his own, and mounts upon her to practise, either scratching
   with the nail or finger, or biting, or striking, or kissing, the hair
   of the woman being loose and flowing, it is called the `embrace of the
   jaghana'.
   
\myitem
   When a man places his breast between the breasts of a of Vatsyayana
   woman and presses her with it, it is called the `embrace of the
   breasts'.
   
\myitem
   When either of the lovers touches the mouth, the eyes and the forehead
   of the other with his or her own, it is called the `embrace of the
   forehead'.
   
\myitem
   Some say that even shampooing is a kind of embrace, because there is a
   touching of bodies in it. But Vatsyayana thinks that shampooing is
   performed at a different time, and for a different purpose, and it is
   also of a different character, it cannot be said to be included in the
   embrace.
   
\myitem
   There are also some verses on the subject as follows:
   
\myitem
   `The whole subject of embracing is of such a nature that men who ask
   questions about it, or who hear about it, or who talk about it,
   acquire thereby a desire for enjoyment. Even those embraces that are
   not mentioned in the Kama Shastra should be practised at the time of
   sexual enjoyment, if they are in any way conducive to the increase of
   love or passion. The rules of the Shastra apply so long as the passion
   of man is middling, but when the wheel of love is once set in motion,
   there is then no Shastra and no order.'
   

\vfill\eject

\centerline{\myf CHAPTER III}
\centerline{\myf ON KISSING}

\myitem
   IT is said by some that there is no fixed time or order between the
   embrace, the kiss, and the pressing or scratching with the nails or
   fingers, but that all these things should be done generally before
   sexual union takes place, while striking and making the various sounds
   generally takes place at the time of the union. Vatsyayana, however,
   thinks that anything may take place at any time, for love does not
   care for time or order.
   
\myitem
   On the occasion of the first congress, kissing and the other things
   mentioned above should be done moderately, they should not be
   continued for a long time, and should be done alternately. On
   subsequent occasions, however, the reverse of all this may take place,
   and moderation will not be necessary, they may continue for a long
   time, and, for the purpose of kindling love, they may be all done at
   the same time.
   
\myitem
   The following are the places for kissing: the forehead, the eyes, the
   cheeks, the throat, the bosom, the breasts, the lips, and the interior
   of the mouth. Moreover the people of the Lat country kiss also on the
   following places: the joints of the thighs, the arms and the navel.
   But Vatsyayana thinks that though kissing is practised by these people
   in the above places on account of the intensity of their love, and the
   customs of their country, it is not fit to be practised by all.
   
\myitem
   Now in a case of a young girl there are three sorts of kisses:

\centerline{The nominal kiss}
\centerline{The throbbing kiss}
\centerline{The touching kiss}
                                      
\myitem
   When a girl only touches the mouth of her lover with her own, but does
   not herself do anything, it is called the `nominal kiss'.
   
\myitem
   When a girl, setting aside her bashfulness a little, wishes to touch
   the lip that is pressed into her mouth, and with that object moves her
   lower lip, but not the upper one, it is called the `throbbing kiss'.
   
\myitem
   When a girl touches her lover's lip with her tongue, and having shut
   her eyes, places her hands on those of her lover, it is called the
   `touching kiss'.
   
\myitem
   Other authors describe four other kinds of kisses:

\centerline{The straight kiss}
\centerline{The bent kiss}
\centerline{The turned kiss}
\centerline{The pressed kiss}
                                      
\myitem
   When the lips of two lovers are brought into direct contact with each
   other, it is called a `straight kiss'.
   
\myitem
   When the heads of two lovers are bent towards each other, and when so
   bent, kissing takes place, it is called a `bent kiss'.
   
\myitem
   When one of them turns up the face of the other by holding the head
   and chin, and then kissing, it is called a `turned kiss'.
   
\myitem
   Lastly when the lower lip is pressed with much force, it is called a
   `pressed kiss'.
   
\myitem
   There is also a fifth kind of kiss called the `greatly pressed kiss',
   which is effected by taking hold of the lower lip between two fingers,
   and then, after touching it with the tongue, pressing it with great
   force with the lip.
   
\myitem
   As regards kissing, a wager may be laid as to which will get hold of
   the lips of the other first. If the woman loses, she should pretend to
   cry, should keep her lover off by shaking her hands, and turn away
   from him and dispute with him saying, `let another wager be laid'. If
   she loses this a second time, she should appear doubly distressed, and
   when her lover is off his guard or asleep, she should get hold of his
   lower lip, and hold it in her teeth, so that it should not slip away,
   and then she should laugh, make a loud noise, deride him, dance about,
   and say whatever she likes in a joking way, moving her eyebrows and
   rolling her eyes. Such are the wagers and quarrels as far as kissing
   is concerned, but the same may be applied with regard to the pressing
   or scratching with the nails and fingers, biting and striking. All
   these however are only peculiar to men and women of intense passion.
   
\myitem
   When a man kisses the upper lip of a woman, while she in return kisses
   his lower lip, it is called the `kiss of the upper lip'.
   
\myitem
   When one of them takes both the lips of the other between his or her
   own, it is called `a clasping kiss'. A woman, however, only takes this
   kind of kiss from a man who has no moustache. And on the occasion of
   this kiss, if one of them touches the teeth, the tongue, and the
   palate of the other, with his or her tongue, it is called the
   `fighting of the tongue'. In the same way, the pressing of the teeth
   of the one against the mouth of the other is to be practised.
   
\myitem
   Kissing is of four kinds: moderate, contracted, pressed, and soft,
   according to the different parts of the body which are kissed, for
   different kinds of kisses are appropriate for different parts of the
   body.
   
\myitem
   When a woman looks at the face of her lover while he is asleep and
   kisses it to show her intention or desire, it is called a `kiss that
   kindles love'.
   
\myitem
   When a woman kisses her lover while he is engaged in business, or
   while he is quarrelling with her, or while he is looking at something
   else, so that his mind may be turned away, it is called a `kiss that
   turns away'.
   
\myitem
   When a lover coming home late at night kisses his beloved, who is
   asleep on her bed, in order to show her his desire, it is called a
   `kiss that awakens'. On such an occasion the woman may pretend to be
   asleep at the time of her lover's arrival, so that she may know his
   intention and obtain respect from him.
   
\myitem
   When a person kisses the reflection of the person he loves in a
   mirror, in water, or on a wall, it is called a `kiss showing the
   intention'.
   
\myitem
   When a person kisses a child sitting on his lap, or a picture, or an
   image, or figure, in the presence of the person beloved by him, it is
   called a `transferred kiss'.
   
\myitem
   When at night at a theatre, or in an assembly of caste men, a man
   coming up to a woman kisses a finger of her hand if she be standing,
   or a toe of her foot if she be sitting, or when a woman is shampooing
   her lover's body, places her face on his thigh (as if she was sleepy)
   so as to inflame his passion, and kisses his thigh or great toe, it is
   called a `demonstrative kiss'.
   
\myitem
   There is also a verse on this subject as follows:
   
\myitem
   `Whatever things may be done by one of the lovers to the other, the
   same should be returned by the other, i.e. if the woman kisses him he
   should kiss her in return, if she strikes him he should also strike
   her in return.'
   

\vfill\eject                                      

\centerline{\myf CHAPTER IV}
\centerline{\myf ON PRESSING, OR MARKING, OR SCRATCHING WITH THE NAILS}

\myitem
   WHEN love becomes intense, pressing with the nails or scratching the
   body with them is practised, and it is done on the following
   occasions: on the first visit; at the time of setting out on a
   journey; on the return from a journey; at the time when an angry lover
   is reconciled; and lastly when the woman is intoxicated.
   
\myitem
   But pressing with the nails is not a usual thing except with those who
   are intensely passionate, i.e. full of passion. It is employed,
   together with biting, by those to whom the practice is agreeable.
   
\myitem
   Pressing with the nails is of the eight following kinds, according to
   the forms of the marks which are produced:
\item{*} Sounding
\item{*} Half moon
\item{*} A circle
\item{*} A line
\item{*} A tiger's nail or claw
\item{*} A peacock's foot
\item{*} The jump of a hare
\item{*} The leaf of a blue lotus
       
\myitem
   The places that are to be pressed with the nails are as follows: the
   arm pit, the throat, the breasts, the lips, the jaghana, or middle
   parts of the body, and the thighs. But Suvarnanabha is of opinion that
   when the impetuosity of passion is excessive, the places need not be
   considered.
   
\myitem
   The qualities of good nails are that they should be bright, well set,
   clean, entire, convex, soft, and glossy in appearance. Nails are of
   three kinds according to their size:

\centerline{Small}
\centerline{Middling}
\centerline{Large}
                                      
\myitem
   Large nails, which give grace to the hands, and attract the hearts of
   women from their appearance, are possessed by the Bengalees.
   
\myitem
   Small nails, which can be used in various ways, and are to be applied
   only with the object of giving pleasure, are possessed by the people
   of the southern districts.
   
\myitem
   Middling nails, which contain the properties of both the above kinds,
   belong to the people of the Maharashtra.
   
\myitem
   When a person presses the chin, the breasts, the lower lip, or the
   jaghana of another so softly that no scratch or mark is left, but only
   the hair on the body becomes erect from the touch of the nails, and
   the nails themselves make a sound, it is called a `sounding or
   pressing with the nails'.
   
\myitem
   This pressing is used in the case of a young girl when her lover
   shampoos her, scratches her head, and wants to trouble or frighten
   her.
   
\myitem
   The curved mark with the nails, which is impressed on the neck and the
   breasts, is called the `half moon'.
   
\myitem
   When the half moons are impressed opposite to each other, it is called
   a `circle'. This mark with the nails is generally made on the navel,
   the small cavities about the buttocks, and on the joints of the thigh.
   
\myitem
   A mark in the form of a small line, and which can be made on any part
   of the body, is called a `line'.
   
\myitem
   This same line, when it is curved, and made on the breast, is called a
   `tiger's nail'.
   
\myitem
   When a curved mark is made on the breast by means of the five nails,
   it is called a `peacock's foot'. This mark is made with the object of
   being praised, for it requires a great deal of skill to make it
   properly.
   
\myitem
   When five marks with the nails are made close to one another near the
   nipple of the breast, it is called `the jump of a hare'.
   
\myitem
   A mark made on the breast or on the hips in the form of a leaf of the
   blue lotus is called the `leaf of a blue lotus'.
   
\myitem
   When a person is going on a journey, and makes a mark on the thighs,
   or on the breast, it is called a `token of remembrance'. On such an
   occasion three or four lines are impressed close to one another with
   the nails.
   
\myitem
   Here ends the marking with the nails. Marks of other kinds than the
   above may also be made with the nails, for the ancient authors say
   that, as there are innumerable degrees of skill among men (the
   practice of this art being known to all), so there are innumerable
   ways of making these marks. And as pressing or marking with the nails
   is independent of love, no one can say with certainty how many
   different kinds of marks with the nails do actually exist. The reason
   of this is, Vatsyayana says, that as variety is necessary in love, so
   love is to be Produced by means of variety. It is on this account that
   courtesans, who are well acquainted with various ways and means,
   become so desirable, for if variety is sought in all the arts and
   amusements, such as archery and others, how much more should it be
   sought after in the present case.
   
\myitem
   The marks of the nails should not be made on married women, but
   particular kinds of marks may be made on their private parts for the
   remembrance and increase of love.
   
\myitem
   There are also some verses on the subject, as follows:
   
\myitem
   `The love of a woman who sees the marks of nails on the private parts
   of her body, even though they are old and almost worn out, becomes
   again fresh and new. If there be no marks of nails to remind a person
   of the passages of love, then love is lessened in the same way as when
   no union takes place for a long time.'
   
\myitem
   Even when a stranger sees at a distance a young woman with the marks
   of nails on her breast,\footnote{$^1$}
         {From this it would appear that in ancient times the breasts of
          women were not covered, and this is seen in the paintings of
          the Ajunta and other caves, where we find that the breasts of
          even royal ladies and others are exposed.}
   he is filled with love and respect for her.
   
\myitem
   A man, also, who carries the marks of nails and teeth on some parts of
   his body, influences the mind of a woman, even though it be ever so
   firm. In short, nothing tends to increase love so much as the effects
   of marking with the nails, and biting.


\vfill\eject

\centerline{\myf CHAPTER V}
\centerline{\myf ON BITING, AND THE MEANS TO BE EMPLOYED WITH REGARD}
\centerline{\myf TO WOMEN OF DIFFERENT COUNTRIES}

\myitem
   ALL the places that can be kissed are also the places that can be
   bitten, except the upper lip, the interior of the mouth, and the eyes.
   
\myitem
   The qualities of good teeth are as follows: They should be equal,
   possessed of a pleasing brightness, capable of being coloured, of
   proper proportions, unbroken, and with sharp ends.
   
\myitem
   The defects of teeth on the other hand are that they are blunt,
   protruding from the gums, rough, soft, large, and loosely set.
   
\myitem
   The following are the different kinds of biting:

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

\myitem
   The biting, which is shown only by the excessive redness of the skin
   that is bitten, is called the `hidden bite'.
   
\myitem
   When the skin is pressed down on both sides, it is called the `swollen
   bite'.
   
\myitem
   When a small portion of the skin is bitten with two teeth only, it is
   called the `point'.
   
\myitem
   When such small portions of the skin are bitten with all the teeth, it
   is called the `line of points'.
   
\myitem
   The biting, which is done by bringing together the teeth and the lips,
   is called the `coral and the jewel'. The lip is the coral, and the
   teeth the jewel.
   
\myitem
   When biting is done with all the teeth, it is called the `line of
   jewels'.
   
\myitem
   The biting, which consists of unequal risings in a circle, and which
   comes from the space between the teeth, is called the `broken cloud'.
   This is impressed on the breasts.
   
\myitem
   The biting, which consists of many broad rows of marks near to one
   another, and with red intervals, is called the `biting of a boar'.
   This is impressed on the breasts and the shoulders; and these two last
   modes of biting are peculiar to persons of intense passion.
   
\myitem
   The lower lip is the place on which the `hidden bite', the swollen
   bite', and the `point' are made; again the `swollen bite' and the
   `coral and the jewel' bite are done on the cheek. Kissing, pressing
   with the nails, and biting are the ornaments of the left cheek, and
   when the word cheek is used it is to be understood as the left cheek.
   
\myitem
   Both the `line of points' and the `line of jewels' are to be impressed
   on the throat, the arm pit, and the joints of the thighs; but the
   `line of points' alone is to be impressed on the forehead and the
   thighs.
   
\myitem
   The marking with the nails, and the biting of the following things -
   an ornament of the forehead, an ear ornament, a bunch of flowers, a
   betel leaf, or a tamala leaf, which are worn by, or belong to the
   woman that is beloved - are signs of the desire of enjoyment.
   
\myitem
   Here end the different kinds of biting.
   
\myitem
   In the affairs of love a man should do such things as are agreeable to
   the women of different countries.
   
\myitem
   The women of the central countries (i.e. between the Ganges and the
   Jumna) are noble in their character, not accustomed to disgraceful
   practices, and dislike pressing the nails and biting.
   
\myitem
   The women of the Balhika country are gained over by striking.
   
\myitem
   The women of Avantika are fond of foul pleasures, and have not good
   manners.
   
\myitem
   The women of the Maharashtra are fond of practising the sixty-four
   arts, they utter low and harsh words, and like to be spoken to in the
   same way, and have an impetuous desire of enjoyment.
   
\myitem
   The women of Pataliputra (i.e. the modern Patna) are of the same
   nature as the women of the Maharashtra, but show their likings only in
   secret.
   
\myitem
   The women of the Dravida country, though they are rubbed and pressed
   about at the time of sexual enjoyment, have a slow fall of semen, that
   is they are very slow in the act of coition.
   
\myitem
   The women of Vanavasi are moderately passionate, they go through every
   kind of enjoyment, cover their bodies, and abuse those who utter low,
   mean and harsh words.
   
\myitem
   The women of Avanti hate kissing, marking with the nails, and biting,
   but they have a fondness for various kinds of sexual union.
   
\myitem
   The women of Malwa like embracing and kissing, but not wounding, and
   they are gained over by striking.
   
\myitem
   The women of Abhira, and those of the country about the Indus and five
   rivers (i.e. the Punjab), are gained over by the Auparishtaka or mouth
   congress.
   
\myitem
   The women of Aparatika are full of passion, and make slowly the sound
   `Sit'.
   
\myitem
   The women of the Lat country have even more impetuous desire, and also
   make the sound `Sit'.
   
\myitem
   The women of the Stri Rajya, and of Koshola (Oude), are full of
   impetuous desire, their semen falls in large quantities and they are
   fond of taking medicine to make it do so.
   
\myitem
   The women of the Andhra country have tender bodies, they are fond of
   enjoyment, and have a liking for voluptuous pleasures.
   
\myitem
   The women of Ganda have tender bodies, and speak sweetly.
   
\myitem
   Now Suvarnanabha is of opinion that that which is agreeable to the
   nature of a particular person, is of more consequence than that which
   is agreeable to a whole nation, and that therefore the peculiarities
   of the country should not be observed in such cases. The various
   pleasures, the dress, and the sports of one country are in time
   borrowed by another, and in such a case these things must be
   considered as belonging originally to that country.
   
\myitem
   Among the things mentioned above, viz. embracing, kissing, etc., those
   which increase passion should be done first, and those which are only
   for amusement or variety should be done afterwards.
   
\myitem
   There are also some verses on this subject as follows:
   
\myitem
   `When a man bites a woman forcibly, she should angrily do the same to
   him with double force. Thus a "point" should be returned with a "line
   of points", and a "line of points" with a "broken cloud", and if she
   be excessively chafed, she should at once begin a love quarrel with
   him. At such a time she should take hold of her lover by the hair, and
   bend his head down, and kiss his lower lip, and then, being
   intoxicated with love, she should shut her eyes and bite him in
   various places. Even by day, and in a place of public resort, when her
   lover shows her any mark that she may have inflicted on his body, she
   should smile at the sight of it, and turning her face as if she were
   going to chide him, she should show him with an angry look the marks
   on her own body that have been made by him. Thus if men and women act
   according to each other's liking, their love for each other will not
   be lessened even in one hundred years.'


\vfill\eject

\centerline{\myf CHAPTER VI}
\centerline{\myf OF THE DIFFERENT WAYS OF LYING DOWN, AND}
\centerline{\myf VARIOUS KINDS OF CONGRESS}

\myitem
   On the occasion of a `high congress' the Mrigi (Deer) woman should lie
   down in such a way as to widen her yoni, while in a `low congress' the
   Hastini (Elephant) woman should lie down so as to contract hers. But
   in an `equal congress' they should lie down in the natural position.
   What is said above concerning the Mrigi and the Hastini applies also
   to the Vadawa (Mare) woman. In a `low congress the woman should
   particularly make use of medicine, to cause her desires to be
   satisfied quickly.
   
\myitem
   The Deer-woman has the following three ways of lying down:

\centerline{The widely opened position}
\centerline{The yawning position}
\centerline{The position of the wife of Indra}
                                      
\myitem
   When she lowers her head and raises her middle parts, it is called the
   `widely opened position'. At such a time the man should apply some
   unguent, so as to make the entrance easy.
   
\myitem
   When she raises her thighs and keeps them wide apart and engages in
   congress, it is called the `yawning position'.
   
\myitem
   When she places her thighs with her legs doubled on them upon her
   sides, and thus engages in congress, it is called the position of
   Indrani and this is learnt only by practice. The position is also
   useful in the case of the `highest congress'.
   
\myitem
   The `clasping position' is used in `low congress', and in the `lowest
   congress', together with the `pressing position', the `twining
   position', and the `mare's position'.
   
\myitem
   When the legs of both the male and the female are stretched straight
   out over each other, it is called the `clasping position'. It is of
   two kinds, the side position and the supine position, according to the
   way in which they lie down. In the side position the male should
   invariably lie on his left side, and cause the woman to lie on her
   right side, and this rule is to be observed in lying down with all
   kinds of women.
   
\myitem
   When, after congress has begun in the clasping position, the woman
   presses her lover with her thighs, it is called the `pressing
   position'.
   
\myitem
   When the woman places one of her thighs across the thigh of her lover
   it is called the `twining position'.
   
\myitem
   When a woman forcibly holds in her yoni the lingam after it is in, it
   is called the `mare's position'. This is learnt by practice only, and
   is chiefly found among the women of the Andhra country.
   
\myitem
   The above are the different ways of lying down, mentioned by
   Babhravya. Suvarnanabha, however, gives the following in addition:
   
\myitem
   When the female raises both of her thighs straight up, it is called
   the `rising position'.
   
\myitem
   When she raises both of her legs, and places them on her lover's
   shoulders, it is called the `yawning position'.
   
\myitem
   When the legs are contracted, and thus held by the lover before his
   bosom, it is called the `pressed position'.
   
\myitem
   When only one of her legs is stretched out, it is called the `half
   pressed position'.
   
\myitem
   When the woman places one of her legs on her lover's shoulder, and
   stretches the other out, and then places the latter on his shoulder,
   and stretches out the other, and continues to do so alternately, it is
   called the `splitting of a bamboo'.
   
\myitem
   When one of her legs is placed on the head, and the other is stretched
   out, it is called the `fixing of a nail'. This is learnt by practice
   only.
   
\myitem
   When both the legs of the woman are contracted, and placed on her
   stomach, it is called the `crab's position'.
   
\myitem
   When the thighs are raised and placed one upon the other, it is called
   the `packed position'.
   
\myitem
   When the shanks are placed one upon the other, it is called the
   `lotus-like position'.
   
\myitem
   When a man, during congress, turns round, and enjoys the woman without
   leaving her, while she embraces him round the back all the time, it is
   called the `turning position', and is learnt only by practice.
   
\myitem
   Thus, says Suvarnanabha, these different ways of lying down, sitting,
   and standing should be practised in water, because it is easy to do so
   therein. But Vatsyayana is of opinion that congress in water is
   improper, because it is prohibited by the religious law.
   
\myitem
   When a man and a woman support themselves on each other's bodies, or
   on a wall, or pillar, and thus while standing engage in congress, it
   is called the `supported congress'.
   
\myitem
   When a man supports himself against a wall, and the woman, sitting on
   his hands joined together and held underneath her, throws her arms
   round his neck, and putting her thighs alongside his waist, moves
   herself by her feet, which are touching the wall against which the man
   is leaning, it is called the `suspended congress'.
   
\myitem
   When a woman stands on her hands and feet like a quadruped, and her
   lover mounts her like a bull, it is called the `congress of a cow'. At
   this time everything that is ordinarily done on the bosom should be
   done on the back.
   
\myitem
   In the same way can be carried on the congress of a dog, the congress
   of a goat, the congress of a deer, the forcible mounting of an ass,
   the congress of a cat, the jump of a tiger, the pressing of an
   elephant, the rubbing of a boar, and the mounting of a horse. And in
   all these cases the characteristics of these different animals should
   be manifested by acting like them.
   
\myitem
   When a man enjoys two women at the same time, both of whom love him
   equally, it is called the `united congress'.
   
\myitem
   When a man enjoys many women altogether, it is called the `congress of
   a herd of cows'.
   
\myitem
   The following kinds of congress-sporting in water, or the congress of
   an elephant with many female elephants which is said to take place
   only in the water, the congress of a collection of goats, the congress
   of a collection of deer take place in imitation of these animals.
   
\myitem
   In Gramaneri many young men enjoy a woman that may be married to one
   of them, either one after the other, or at the same time. Thus one of
   them holds her, another enjoys her, a third uses her mouth, a fourth
   holds her middle part, and in this way they go on enjoying her several
   parts alternately.
   
\myitem
   The same things can be done when several men are sitting in company
   with one courtesan, or when one courtesan is alone with many men. In
   the same way this can be done by the women of the king's harem when
   they accidentally get hold of a man.
   
\myitem
   The people in the Southern countries have also a congress in the anus,
   that is called the `lower congress'.
   
\myitem
   Thus ends the various kinds of congress. There are also two verses on
   the subject as follows:
   
\myitem
   `An ingenious person should multiply the kinds of congress after the
   fashion of the different kinds of beasts and of birds. For these
   different kinds of congress, performed according to the usage of each
   country, and the liking of each individual, generate love, friendship,
   and respect in the hearts of women.'

\vfill\eject                                      
                                
\centerline{\myf CHAPTER VII}
\centerline{\myf OF THE VARIOUS MODES OF STRIKING, AND}
\centerline{\myf OF THE SOUNDS APPROPRIATE TO THEM}
                                      
\myitem
   SEXUAL intercourse can be compared to a quarrel, on account of the
   contrarieties of love and its tendency to dispute. The place of
   striking with passion is the body, and on the body the special places
   are:
   
\myitem
   The shoulders
\item{} The head
\item{} The space between the breasts
\item{} The back
\item{} The jaghana, or middle part of the body
\item{} The sides
       
\myitem
   Striking is of four kinds:
\item{} Striking with the back of the hand
\item{} Striking with the fingers a little contracted
\item{} Striking with the fist
\item{} Striking with the open palm of the hand
       
\myitem
   On account of its causing pain, striking gives rise to the hissing
   sound, which is of various kinds, and to the eight kinds of crying:
\item{} The sound Hin
\item{} The thundering sound
\item{} The cooing sound
\item{} The weeping sound
\item{} The sound Phut
\item{} The sound Ph\^at
\item{} The sound S\^ut
\item{} The sound Pl\^at
       
\myitem
   Besides these, there are also words having a meaning, such as
   `mother', and those that are expressive of prohibition, sufficiency,
   desire of liberation, pain or praise, and to which may be added sounds
   like those of the dove, the cuckoo, the green pigeon, the parrot, the
   bee, the sparrow, the flamingo, the duck, and the quail, which are all
   occasionally made use of.
   
\myitem
   Blows with the fist should be given on the back of the woman while she
   is sitting on the lap of the man, and she should give blows in return,
   abusing the man as if she were angry, and making the cooing and the
   weeping sounds. While the woman is engaged in congress the space
   between the breasts should be struck with the back of the hand, slowly
   at first, and then proportionately to the increasing excitement, until
   the end.
   
\myitem
   At this time the sounds Hin and others may be made, alternately or
   optionally, according to habit. When the man, making the sound Phât,
   strikes the woman on the head, with the fingers of his hand a little
   contracted, it is called Prasritaka, which means striking with the
   fingers of the hand a little contracted. In this case the appropriate
   sounds are the cooing sound, the sound Ph\^at and the sound Phut in the
   interior of the mouth, and at the end of congress the sighing and
   weeping sounds. The sound Phât is an imitation of the sound of a
   bamboo being split, while the sound Phut is like the sound made by
   something falling into water. At all times when kissing and such like
   things are begun, the woman should give a reply with a hissing sound.
   During the excitement when the woman is not accustomed to striking,
   she continually utters words expressive of prohibition, sufficiently,
   or desire of liberation, as well as the words `father', `mother',
   intermingled with the sighing, weeping and thundering sounds.\footnote{$^1$}
         {Men who are well acquainted with the art of love are well aware
          how often one woman differs from another in her sighs and
          sounds during the time of congress. Some women like to be
          talked to in the most loving way, others in the most lustful
          way, others in the most abusive way, and so on. Some women
          enjoy themselves with closed eyes in silence, others make a
          great noise over it, and some almost faint away. The great art
          is to ascertain what gives them the greatest pleasure, and what
          specialities they like best.}
   Towards
   the conclusion of the congress, the breasts, the jaghana, and the
   sides of the woman should be pressed with the open palms of the hand,
   with some force, until the end of it, and then sounds like those of
   the quail or the goose should be made.
   
\myitem
   There are two verses on the subject as follows:
   
\myitem
   `The characteristics of manhood are said to consist of roughness and
   impetuosity, while weakness, tenderness, sensibility, and an
   inclination to turn away from unpleasant things are the distinguishing
   marks of womanhood. The excitement of passion, and peculiarities of
   habit may sometimes cause contrary results to appear, but these do not
   last long, and in the end the natural state is resumed.'
   
\myitem
   The wedge on the bosom, the scissors on the head, the piercing
   instrument on the cheeks, and the pinchers on the breasts and sides,
   may also be taken into consideration with the other four modes of
   striking, and thus give eight ways altogether. But these four ways of
   striking with instruments are peculiar to the people of the southern
   countries, and the marks caused by them are seen on the breasts of
   their women. They are local peculiarities, but Vatsyayana is of
   opinion that the practice of them is painful, barbarous, and base, and
   quite unworthy of imitation.
   
\myitem
   In the same way anything that is a local peculiarity should not always
   be adopted elsewhere, and even in the place where the practice is
   prevalent, excess of it should always be avoided. Instances of the
   dangerous use of them may be given as follows. The king of the
   Panchalas killed the courtesan Madhavasena by means of the wedge
   during congress. King Satakarni Satavahana of the Kuntalas deprived
   his great Queen Malayavati of her life by a pair of scissors, and
   Naradeva, whose hand was deformed, blinded a dancing girl by directing
   a piercing instrument in a wrong way.
   
\myitem
   There are also two verses on the subject as follows:
   
\myitem
   `About these things there cannot be either enumeration or any definite
   rule. Congress having once commenced, passion alone gives birth to all
   the acts of the parties.'
   
\myitem
   `Such passionate actions and amorous gesticulations or movements,
   which arise on the spur of the moment, and during sexual intercourse,
   cannot be defined, and are as irregular as dreams. A horse having once
   attained the fifth degree of motion goes on with blind speed,
   regardless of pits, ditches, and posts in his way; and in the same
   manner a loving pair become blind with passion in the heat of
   congress, and go on with great impetuosity, paying not the least
   regard to excess. For this reason one who is well acquainted with the
   science of love, and knowing his own strength, as also the tenderness,
   impetuosity, and strength of the young women, should act accordingly.
   The various modes of enjoyment are not for all times or for all
   persons, but they should only be used at the proper time. and in the
   proper countries and places.'


\vfill\eject

\centerline{\myf CHAPTER VIII}
\centerline{\myf ABOUT WOMEN ACTING THE PART OF A MAN; AND}
\centerline{\myf OF THE WORK OF A MAN}

\myitem
   WHEN a woman sees that her lover is fatigued by constant congress,
   without having his desire satisfied, she should, with his permission,
   lay him down upon his back, and give him assistance by acting his
   part. She may also do this to satisfy the curiosity of her lover, or
   her own desire of novelty.
   
\myitem
   There are two ways of doing this, the first is when during congress
   she turns round, and gets on the top of her lover, in such a manner as
   to continue the congress, without obstructing the pleasure of it; and
   the other is when she acts the man's part from the beginning. At such
   a time, with flowers in her hair hanging loose, and her smiles broken
   by hard breathings, she should press upon her lover's bosom with her
   own breasts, and lowering her head frequently, should do in return the
   same actions which he used to do before, returning his blows and
   chaffing him, should say, `I was laid down by you, and fatigued with
   hard congress, I shall now therefore lay you down in return.' She
   should then again manifest her own bashfulness, her fatigue, and her
   desire of stopping the congress. In this way she should do the work of
   a man, which we shall presently relate.
   
\myitem
   Whatever is done by a man for giving pleasure to a woman is called the
   work of a man, and is as follows:
   
\myitem
   While the woman is lying on his bed, and is as it were abstracted by
   his conversation, he should loosen the knot of her undergarments, and
   when she begins to dispute with him, he should overwhelm her with
   kisses. Then when his lingam is erect he should touch her with his
   hands in various places, and gently manipulate various parts of the
   body. If the woman is bashful, and if it is the first time that they
   have come together, the man should place his hands between her thighs,
   which she would probably keep close together, and if she is a very
   young girl, he should first get his hands upon her breasts, which she
   would probably cover with her own hands, and under her armpits and on
   her neck. If however she is a seasoned woman, he should do whatever is
   agreeable either to him or to her, and whatever is fitting for the
   occasion. After this he should take hold of her hair, and hold her
   chin in his fingers for the purpose of kissing her. On this, if she is
   a young girl, she will become bashful and close her eyes. Anyhow he
   should gather from the action of the woman what things would be
   pleasing to her during congress.
   
\myitem
   Here Suvarnanabha says that while a man is doing to the woman what he
   likes best during congress, he should always make a point of pressing
   those parts of her body on which she turns her eyes.
   
\myitem
   The signs of the enjoyment and satisfaction of the woman are as
   follows: her body relaxes, she closes her eyes, she puts aside all
   bashfulness, and shows increased willingness to unite the two organs
   as closely together as possible. On the other hand, the signs of her
   want of enjoyment and of failing to be satisfied are as follows: she
   shakes her hands, she does not let the man get up, feels dejected,
   bites the man, kicks him, and continues to go on moving after the man
   has finished. In such cases the man should rub the yoni of the woman
   with his hand and fingers (as the elephant rubs anything with his
   trunk) before engaging in congress, until it is softened, and after
   that is done he should proceed to put his lingam into her.
   
\myitem
   The acts to be done by the man are:
\item{} Moving forward
\item{} Friction or churning
\item{} Piercing
\item{} Rubbing
\item{} Pressing
\item{} Giving a blow
\item{} The blow of a boar
\item{} The blow of a bull
\item{} The sporting of a sparrow
       
\myitem
   When the organs are brought together properly and directly it is
   called `moving the organ forward'.
   
\myitem
   When the lingam is held with the hand, and turned all round in the
   yoni, it is called `churning'.
   
\myitem
   When the yoni is lowered, and the upper part of it is struck with the
   lingam, it is called `piercing'.
   
\myitem
   When the same thing is done on the lower part of the yoni, it is
   called `rubbing'.
   
\myitem
   When the yoni is pressed by the lingam for a long time, it is called
   `pressing'.
   
\myitem
   When the lingam is removed to some distance from the yoni, and then
   forcibly strikes it, it is called `giving a blow'.
   
\myitem
   When only one part of the yoni is rubbed with the lingam, it is called
   the `blow of a boar'.
   
\myitem
   When both sides of the yoni are rubbed in this way, it is called the
   `blow of a bull'.
   
\myitem
   When the lingam is in the yoni, and moved up and down frequently, and
   without being taken out, it is called the `sporting of a sparrow'.
   This takes place at the end of congress.
   
\myitem
   When a woman acts the part of a man, she has the following things to
   do in addition to the nine given above:
\item{} The pair of tongs
\item{} The top
\item{} The swing
       
\myitem
   When the woman holds the lingam in her yoni, draws it in, presses it,
   and keeps it thus in her for a long time, it is called the `pair of
   tongs'.
   
\myitem
   When, while engaged in congress, she turns round like a wheel, it is
   called the `top'. This is learnt by practice only.
   
\myitem
   When, on such an occasion, the man lifts up the middle part of his
   body, and the woman turns round her middle part, it is called the
   `swing'.
   
\myitem
   When the woman is tired, she should place her forehead on that of her
   lover, and should thus take rest without disturbing the union of the
   organs, and when the woman has rested herself the man should turn
   round and begin the congress again.
   
\myitem
   There are also some verses on the subject as follows:
   
\myitem
   `Though a woman is reserved, and keeps her feelings concealed; yet
   when she gets on the top of a man, she then shows all her love and
   desire. A man should gather from the actions of the woman of what
   disposition she is, and in what way she likes to be enjoyed. A woman
   during her monthly courses, a woman who has been lately confined, and
   a fat woman should not be made to act the part of a man.'


\vfill\eject

\centerline{\myf CHAPTER IX}
\centerline{\myf OF THE AUPARISHTAKA OR MOUTH CONGRESS}

\myitem
   THERE are two kinds of eunuchs, those that are disguised as males, and
   those that are disguised as females. Eunuchs disguised as females
   imitate their dress, speech, gestures, tenderness, timidity,
   simplicity, softness and bashfulness. The acts that are done on the
   jaghana or middle parts of women, are done in the mouths of these
   eunuchs, and this is called Auparishtaka.\footnote{$^1$}
         {This practice appears to have been prevalent in some parts of
          India from a very ancient time. The Shustruta, a work on
          medicine some two thousand years old, describes the wounding of
          the lingam with the teeth as one of the causes of a disease
          treated upon in that work. Traces of the practice are found as
          far back as the eighth century, for various kinds of the
          Auparishtaka are represented in the sculptures of many Shaiva
          temples at Bhuvaneshwara, near Cuttack, in Orissa, and which
          were built about that period. From these sculptures being found
          in such places, it would seem that this practice was popular in
          that part of the country at that time. It does not seem to be
          so prevalent now in Hindustan, its place perhaps is filled up
          by the practice of sodomy, introduced since the Mahomedan
          period.}
   These eunuchs derive their
   imaginable pleasure, and their livelihood from this kind of congress,
   and they lead the life of courtesans. So much concerning eunuchs
   disguised as females.
   
\myitem
   Eunuchs disguised as males keep their desires secret, and when they
   wish to do anything they lead the life of shampooers. Under the
   pretence of shampooing, a eunuch of this kind embraces and draws
   towards himself the thighs of the man whom he is shampooing, and after
   this he touches the joints of his thighs and his jaghana, or central
   portions of his body. Then, if he finds the lingam of the man erect,
   he presses it with his hands and chaffs him for getting into that
   state. If after this, and after knowing his intention, the man does
   not tell the eunuch to proceed, then the latter does it of his own
   accord and begins the congress. If however he is ordered by the man to
   do it, then he disputes with him, and only consents at last with
   difficulty.
   
\myitem
   The following eight things are then done by the eunuch one after the
   other:
\item{} The nominal congress
\item{} Biting the sides
\item{} Pressing outside
\item{} Pressing inside
\item{} Kissing
\item{} Rubbing
\item{} Sucking a mango fruit
\item{} Swallowing up
       
\myitem
   At the end of each of these, the eunuch expresses his wish to stop,
   but when one of them is finished, the man desires him to do another,
   and after that is done, then the one that follows it, and so on.
   
\myitem
   When, holding the man's lingam with his hand, and placing it between
   his lips, the eunuch moves about his mouth, it is called the `nominal
   congress'.
   
\myitem
   When, covering the end of the lingam with his fingers collected
   together like the bud of a plant or flower, the eunuch presses the
   sides of it with his lips, using his teeth also, it is called `biting
   the sides'.
   
\myitem
   When, being desired to proceed, the eunuch presses the end of the
   lingam with his lips closed together, and kisses it as if he were
   drawing it out, it is called the `outside pressing'.
   
\myitem
   When, being asked to go on, he puts the lingam further into his mouth,
   and presses it with his lips and then takes it out, it is called the
   `inside pressing'.
   
\myitem
   When, holding the lingam in his hand, the eunuch kisses it as if he
   were kissing the lower lip, it is called `kissing'.
   
\myitem
   When, after kissing it, he touches it with his tongue everywhere, and
   passes the tongue over the end of it, it is called `rubbing'.
   
\myitem
   When, in the same way, he puts the half of it into his mouth, and
   forcibly kisses and sucks it, this is called `sucking a mango fruit'.
   
\myitem
   And lastly, when, with the consent of the man, the eunuch puts the
   whole lingam into his mouth, and presses it to the very end, as if he
   were going to swallow it up, it is called `swallowing up'.
   
\myitem
   Striking, scratching, and other things may also be done during this
   kind of congress.
   
\myitem
   The Auparishtaka is practised also by unchaste and wanton women,
   female attendants and serving maids, i.e. those who are not married to
   anybody, but who live by shampooing.
   
\myitem
   The Acharyas (i.e. ancient and venerable authors) are of opinion that
   this Auparishtaka is the work of a dog and not of a man, because it is
   a low practice, and opposed to the orders of the Holy Writ, and
   because the man himself suffers by bringing his lingam into contact
   with the mouths of eunuchs and women. But Vatsyayana says that the
   orders of the Holy Writ do not affect those who resort to courtesans,
   and the law prohibits the practice of the Auparishtaka with married
   women only. As regards the injury to the male, that can be easily
   remedied.
   
\myitem
   The people of Eastern India do not resort to women who practise the
   Auparishtaka.
   
\myitem
   The people of Ahichhatra resort to such women, but do nothing with
   them, so far as the mouth is concerned.
   
\myitem
   The people of Saketa do with these women every kind of mouth congress,
   while the people of Nagara do not practise this, but do every other
   thing.
   
\myitem
   The people of the Shurasena country, on the southern bank of the
   Jumna, do everything without any hesitation, for they say that women
   being naturally unclean, no one can be certain about their character,
   their purity, their conduct, their practices, their confidences, or
   their speech. They are not however on this account to be abandoned,
   because religious law, on the authority of which they are reckoned
   pure, lays down that the udder of a cow is clean at the time of
   milking, though the mouth of a cow, and also the mouth of her calf,
   are considered unclean by the Hindoos. Again a dog is clean when he
   seizes a deer in hunting, though food touched by a dog is otherwise
   considered very unclean. A bird is clean when it causes a fruit to
   fall from a tree by pecking at it, though things eaten by crows and
   other birds are considered unclean. And the mouth of a woman is clean
   for kissing and such like things at the time of sexual intercourse.
   Vatsyayana moreover thinks that in all these things connected with
   love, everybody should act according to the custom of his country, and
   his own inclination.
   
\myitem
   There are also the following verses on the subject:
   
\myitem
   `The male servants of some men carry on the mouth congress with their
   masters. It is also practised by some citizens, who know each other
   well, among themselves. Some women of the harem, when they are
   amorous, do the acts of the mouth on the yonis of one another, and
   some men do the same thing with women. The way of doing this (i.e. of
   kissing the yoni) should be known from kissing the mouth. When a man
   and woman lie down in an inverted order, i.e. with the head of the one
   towards the feet of the other and carry on this congress, it is called
   the "congress of a crow".'
   
\myitem
   For the sake of such things courtesans abandon men possessed of good
   qualities, liberal and clever, and become attached to low persons,
   such as slaves and elephant drivers. The Auparishtaka, or mouth
   congress, should never be done by a learned Brahman, by a minister
   that carries on the business of a state, or by a man of good
   reputation, because though the practice is allowed by the Shastras,
   there is no reason why it should be carried on, and need only be
   practised in particular cases. As for instance, the taste, and the
   strength, and the digestive qualities of the flesh of dogs are
   mentioned in works on medicine, but it does not therefore follow that
   it should be eaten by the wise. In the same way there are some men,
   some places and some times, with respect to which these practices can
   be made use of. A man should therefore pay regard to the place, to the
   time, and to the practice which is to be carried out, as also as to
   whether it is agreeable to his nature and to himself, and then he may
   or may not practise these things according to circumstances. But after
   all, these things being done secretly, and the mind of the man being
   fickle, how can it be known what any person will do at any particular
   time and for any particular purpose.

\vfill\eject                                      
                                 
\centerline{\myf CHAPTER X}
\centerline{\myf OF THE WAY HOW TO BEGIN AND HOW TO END THE CONGRESS.}
\centerline{\myf DIFFERENT KINDS OF CONGRESS AND LOVE QUARRELS}
                                      
\myitem
   IN the pleasure-room, decorated with flowers, and fragrant with
   perfumes, attended by his friends and servants, the citizen should
   receive the woman, who will come bathed and dressed, and will invite
   her to take refreshment and to drink freely. He should then seat her
   on his left side, and holding her hair, and touching also the end and
   knot of her garment, he should gently embrace her with his right arm.
   They should then carry on an amusing conversation on various subjects,
   and may also talk suggestively of things which would be considered as
   coarse, or not to be mentioned generally in society. They may then
   sing, either with or without gesticulations, and play on musical
   instruments, talk about the arts, and persuade each other to drink. At
   last when the woman is overcome with love and desire, the citizen
   should dismiss the people that may be with him, giving them flowers,
   ointments, and betel leaves, and then when the two are left alone,
   they should proceed as has been already described in the previous
   chapters.
   
\myitem
   Such is the beginning of sexual union. At the end of the congress, the
   lovers with modesty, and not looking at each other, should go
   separately to the washing-room. After this, sitting in their own
   places, they should eat some betel leaves, and the citizen should
   apply with his own hand to the body of the woman some pure sandal wood
   ointment, or ointment of some other kind. He should then embrace her
   with his left arm, and with agreeable words should cause her to drink
   from a cup held in his own hand, or he may give her water to drink.
   They can then eat sweetmeats, or anything else, according to their
   likings and may drink fresh juice,\footnote{$^1$}
         {The fresh juice of the cocoa nut tree, the date tree, and other
          kinds of palm trees are drunk in India. It will keep fresh very
          long, but ferments rapidly, and is then distilled into liquor.}
   soup, gruel, extracts of meat,
   sherbet, the juice of mango fruits, the extract of the juice of the
   citron tree mixed with sugar, or anything that may be liked in
   different countries, and known to be sweet, soft, and pure. The lovers
   may also sit on the terrace of the palace or house, and enjoy the
   moonlight, and carry on an agreeable conversation. At this time, too,
   while the woman lies in his lap, with her face towards the moon, the
   citizen should show her the different planets, the morning star, the
   polar star, and the seven Rishis, or Great Bear.
   
\myitem
   This is the end of sexual union.
   
\myitem
   Congress is of the following kinds:
\item{} Loving congress
\item{} Congress of subsequent love
\item{} Congress of artificial love
\item{} Congress of transferred love
\item{} Congress like that of eunuchs
\item{} Deceitful congress
\item{} Congress of spontaneous love
       
\myitem
   When a man and a woman, who have been in love with each other for some
   time, come together with great difficulty, or when one of the two
   returns from a journey, or is reconciled after having been separated
   on account of a quarrel, then congress is called the `loving
   congress'. It is carried on according to the liking of the lovers, and
   as long as they choose.
   
\myitem
   When two persons come together, while their love for each other is
   still in its infancy, their congress is called the `congress of
   subsequent love'.
   
\myitem
   When a man carries on the congress by exciting himself by means of the
   sixty-four ways, such as kissing, etc., etc., or when a man and a
   woman come together, though in reality they are both attached to
   different persons, their congress is then called `congress of
   artificial love'. At this time all the ways and means mentioned in the
   Kama Shastra should be used.
   
\myitem
   When a man, from the beginning to the end of the congress, though
   having connection with the woman, thinks all the time that he is
   enjoying another one whom he loves, it is called the `congress of
   transferred love'.
   
\myitem
   Congress between a man and a female water carrier, or a female servant
   of a caste lower than his own, lasting only until the desire is
   satisfied, is called `congress like that of eunuchs'. Here external
   touches, kisses, and manipulation are not to be employed.
   
\myitem
   The congress between a courtesan and a rustic, and that between
   citizens and the women of villages, and bordering countries, is called
   `deceitful congress'.
   
\myitem
   The congress that takes place between two persons who are attached to
   one another, and which is done according to their own liking is called
   `spontaneous congress'.
   
\myitem
   Thus end the kinds of congress.
   
\myitem
   We shall now speak of love quarrels.
   
\myitem
   A woman who is very much in love with a man cannot bear to hear the
   name of her rival mentioned, or to have any conversation regarding
   her, or to be addressed by her name through mistake. If such takes
   place, a great quarrel arises, and the woman cries, becomes angry,
   tosses her hair about, strikes her lover, falls from her bed or seat,
   and, casting aside her garlands and ornaments, throws herself down on
   the ground.
   
\myitem
   At this time, the lover should attempt to reconcile her with
   conciliatory words, and should take her up carefully and place her on
   her bed. But she, not replying to his questions, and with increased
   anger, should bend down his head by pulling his hair, and having
   kicked him once, twice, or thrice on his arms, head, bosom or back,
   should then proceed to the door of the room. Dattaka says that she
   should then sit angrily near the door and shed tears, but should not
   go out, because she would be found fault with for going away. After a
   time, when she thinks that the conciliatory words and actions of her
   lover have reached their utmost, she should then embrace him, talking
   to him with harsh and reproachful words, but at the same time showing
   a loving desire for congress.
   
\myitem
   When the woman is in her own house, and has quarrelled with her lover,
   she should go to him and show how angry she is, and leave him.
   Afterwards the citizen having sent the Vita, the Vidushaka or the
   Pithamarda\footnote{$^2$}
         {The characteristics of these three individuals have been given
          in Part I, page 117.}
   to pacify her, she should accompany them back to the
   house, and spend the night with her lover.
   
\myitem
   Thus end the love quarrels.
   
\myitem
   In conclusion.
   
\myitem
   A man, employing the sixty-four means mentioned by Babhravya, obtains
   his object, and enjoys the woman of the first quality. Though he may
   speak well on other subjects, if he does not know the sixty-four
   divisions, no great respect is paid to him in the assembly of the
   learned. A man, devoid of other knowledge, but well acquainted with
   the sixty-four divisions, becomes a leader in any society of men and
   women. What man will not respect the sixty-four arts,\footnote{$^3$}
         {A definition of the sixty-four arts is given in Part I, Chapter
          III, pages 107-111.}
   considering
   they are respected by the learned, by the cunning, and by the
   courtesans. As the sixty-four arts are respected, are charming, and
   add to the talent of women, they are called by the Acharyas dear to
   women. A man skilled in the sixty-four arts is looked upon with love
   by his own wife, by the wives of others, and by courtesans.


\vfill\eject

\centerline{\myf PART III}
\centerline{\myf ABOUT THE ACQUISITION OF A WIFE}
\medskip
\centerline{\myf CHAPTER I}
\centerline{\myf ON MARRIAGE}

\myitem
   WHEN a girl of the same caste, and a virgin, is married in accordance
   with the precepts of Holy Writ, the results of such a union are the
   acquisition of Dharma and Artha, offspring, affinity, increase of
   friends, and untarnished love. For this reason a man should fix his
   affections upon a girl who is of good family, whose parents are alive,
   and who is three years or more younger than himself. She should be
   born of a highly respectable family, possessed of wealth, well
   connected, and with many relations and friends. She should also be
   beautiful, of a good disposition, with lucky marks on her body, and
   with good hair, nails, teeth, ears, eyes and breasts, neither more nor
   less than they ought to be, and no one of them entirely wanting, and
   not troubled with a sickly body. The man should, of course, also
   possess these qualities himself. But at all events, says Ghotakamukha,
   a girl who has been already joined with others (i.e. no longer a
   maiden) should never be loved, for it would be reproachable to do such
   a thing.
   
\myitem
   Now in order to bring about a marriage with such a girl as described
   above, thee parents and relations of the man should exert themselves,
   as also such friends on both sides as may be desired to assist in the
   matter. These friends should bring to the notice of the girl's
   parents, the faults, both present and future, of all the other men
   that may wish to marry her, and should at the same time extol even to
   exaggeration all the excellencies, ancestral, and paternal, of their
   friend, so as to endear him to them, and particularly to those that
   may be liked by the girl's mother. One of the friends should also
   disguise himself as an astrologer, and declare the future good fortune
   and wealth of his friend by showing the existence of all the lucky
   omens\footnote{$^1$}
         {The flight of a blue jay on a person's left side is considered
          a lucky omen when one starts on any business; the appearance of
          a cat before anyone at such a time is looked on as a bad omen.
          There are many omens of the same kind.}
   and signs,\footnote{$^2$}
         {Such as the throbbing of the right eye of men and the left eye
          of women, etc.}
   the good influence of planets, the auspicious
   entrance of the sun into a sign of the Zodiac, propitious stars and
   fortunate marks on his body. Others again should rouse the jealousy of
   the girl's mother by telling her that their friend has a chance of
   getting from some other quarter even a better girl than hers.
   
\myitem
   A girl should be taken as a wife, as also given in marriage, when
   fortune, signs, omens, and the words\footnote{$^3$}
         {Before anything is begun it is a custom to go early in the
          morning to a neighbour's house, and overhear the first words
          that may be spoken in his family, and according as the words
          heard are of good or bad import, to draw an inference as to the
          success or failure of the undertaking.}
   of others are favourable, for,
   says Ghotakamukha, a man should not marry at any time he likes. A girl
   who is asleep, crying, or gone out of the house when sought in
   marriage, or who is betrothed to another, should not be married. The
   following also should be avoided:
\item{*} One who is kept concealed
\item{*} One who has an ill-sounding name
\item{*} One who has her nose depressed
\item{*} One who has her nostril turned up
\item{*} One who is formed like a male
\item{*} One who is bent down
\item{*} One who has crooked thighs
\item{*} One who has a projecting forehead
\item{*} One who has a bald head
\item{*} One who does not like purity
\item{*} One who has been polluted by another
\item{*} One who is affected with the Gulma\footnote{$^4$}
         {A disease consisting of any glandular enlargement in any part
          of the body.}
\item{*} One who is disfigured in any way
\item{*} One who has fully arrived at puberty
\item{*} One who is a friend
\item{*} One who is a younger sister
\item{*} One who is a Varshakari\footnote{$^5$}
         {A woman, the palms of whose hands and the soles of whose feet
          are always perspiring.}
       
\myitem
   In the same way a girl who is called by the name of one of the
   twenty-seven stars, or by the name of a tree, or of a river, is
   considered worthless, as also a girl whose name ends in `r' or `l'.
   But some authors say that prosperity is gained only by marrying that
   girl to whom one becomes attached, and that therefore no other girl
   but the one who is loved should be married by anyone.
   
\myitem
   When a girl becomes marriageable her parents should dress her smartly,
   and should place her where she can be easily seen by all. Every
   afternoon, having dressed her and decorated her in a becoming manner,
   they should send her with her female companions to sports, sacrifices,
   and marriage ceremonies, and thus show her to advantage in society,
   because she is a kind of merchandise. They should also receive with
   kind words and signs of friendliness those of an auspicious appearance
   who may come accompanied by their friends and relations for the
   purpose of marrying their daughter, and under some pretext or other
   having first dressed her becomingly, should then present her to them.
   After this they should await the pleasure of fortune, and with this
   object should appoint a future day on which a determination could be
   come to with regard to their daughter's marriage. On this occasion
   when the persons have come, the parents of the girl should ask them to
   bathe and dine, and should say, `Everything will take place at the
   proper time', and should not then comply with the request, but should
   settle the matter later.
   
\myitem
   When a girl is thus acquired, either according to the custom of the
   country, or according to his own desire, the man should marry her in
   accordance with the precepts of the Holy Writ, according to one of the
   four kinds of marriage.
   
\myitem
   Thus ends marriage.
   
\myitem
   There are also some verses on the subject as follows:
   
\myitem
   `Amusement in society, such as completing verses begun by others,
   marriages, and auspicious ceremonies should be carried on neither with
   superiors, nor inferiors, but with our equals. That should be known as
   a high connection when a man, after marrying a girl, has to serve her
   and her relations afterwards like a servant, and such a connection is
   censured by the good. On the other hand, that reproachable connection,
   where a man, together with his relations, lords it over his wife, is
   called a low connection by the wise. But when both the man and the
   woman afford mutual pleasure to each other, and when the relatives on
   both sides pay respect to one another, such is called a connection in
   the proper sense of the word. Therefore a man should contract neither
   a high connection by which he is obliged to bow down afterwards to his
   kinsmen, nor a low connection, which is universally reprehended by
   all.'


\vfill\eject
                                      
\centerline{\myf CHAPTER II}
\centerline{\myf OF CREATING CONFIDENCE IN THE GIRL}
                                      
\myitem
   FOR the first three days after marriage, the girl and her husband
   should sleep on the floor, abstain from sexual pleasures, and eat
   their food without seasoning it either with alkali or salt. For the
   next seven days they should bathe amidst tire sounds of auspicious
   musical instruments, should decorate themselves, dine together, and
   pay attention to their relations as well as to those who may have come
   to witness their marriage. This is applicable to persons of all
   castes. On the night of the tenth day the man should begin in a lonely
   place with soft words, and thus create confidence in the girl. Some
   authors say that for the purpose of winning her over he should not
   speak to her for three days, but the followers of Babhravya are of
   opinion that if the man does not speak with her for three days, the
   girl may be discouraged by seeing him spiritless like a pillar, and,
   becoming dejected, she may begin to despise him as a eunuch.
   Vatsyayana says that the man should begin to win her over, and to
   create confidence in her, but should abstain at first from sexual
   pleasures. Women, being of a tender nature, want tender beginnings,
   and when they are forcibly approached by men with whom they are but
   slightly acquainted, they sometimes suddenly become haters of sexual
   connection, and sometimes even haters of the male sex. The man should
   therefore approach the girl according to her liking, and should make
   use of those devices by which he may be able to establish himself more
   and more into her confidence. These devices are as follows:
   
\myitem
   He should embrace her first of all in a way she likes most, because it
   does not last for a long time.
   
\myitem
   He should embrace her with the upper part of his body because that is
   easier and simpler. If the girl is grown up, or if the man has known
   her for some time, he may embrace her by the light of a lamp, but if
   he is not well acquainted with her, or if she is a young girl, he
   should then embrace her in darkness.
   
\myitem
   When the girl accepts the embrace, the man should put a tambula or
   screw of betel nut and betel leaves in her mouth, and if she will not
   take it, he should induce her to do so by conciliatory words,
   entreaties, oaths, and kneeling at her feet, for it is a universal
   rule that however bashful or angry a woman may be she never disregards
   a man's kneeling at her feet. At the time of giving this tambula he
   should kiss her mouth softly and gracefully without making any sound.
   When she is gained over in this respect he should then make her talk,
   and so that she may be induced to talk he should ask her questions
   about things of which he knows or pretends to know nothing, and which
   can be answered in a few words. If she does not speak to him, he
   should not frighten her, but should ask her the same thing again and
   again in a conciliatory manner. If she does not then speak he should
   urge her to give a reply because, as Ghotakamukha says, `all girls
   hear everything said to them by men, but do not themselves sometimes
   say a single word'. When she is thus importuned, the girl should give
   replies by shakes of the head, but if she has quarrelled with the man
   she should not even do that. When she is asked by the man whether she
   wishes for him, and whether she likes him, she should remain silent
   for a long time, and when at last importuned to reply, should give him
   a favourable answer by a nod of her head. If the man is previously
   acquainted with the girl he should converse with her by means of a
   female friend, who may be favourable to him, and in the confidence of
   both, and carry on the conversation on both sides. On such an occasion
   the girl should smile with her head bent down, and if the female
   friend say more on her part than she was desired to do, she should
   chide her and dispute with her. The female friend should say in jest
   even what she is not desired to say by the girl, and add, `she says
   so', on which the girl should say indistinctly and prettily, `O no!
   I did not say so', and she should then smile and throw an occasional
   glance towards the man.
   
\myitem
   If the girl is familiar with the man, she should place near him,
   without saying anything, the tambula, the ointment, or the garland
   that he may have asked for, or she may tie them up in his upper
   garment. While she is engaged in this, the man should touch her young
   breasts in the sounding way of pressing with the nails, and if she
   prevents him doing this he should say to her, ` I will not do it again
   if you will embrace me', and should in this way cause her to embrace
   him. While he is being embraced by her he should pass his hand
   repeatedly over and about her body. By and by he should place her in
   his lap, and try more and more to gain her consent, and if she will
   not yield to him he should frighten her by saying `I shall impress
   marks of my teeth and nails on your lips and breasts, and then make
   similar marks on my own body, and shall tell my friends that you did
   them. What will you say then?' In this and other ways, as fear and
   confidence are created in the minds of children, so should the man
   gain her over to his wishes.
   
\myitem
   On the second and third nights, after her confidence has increased
   still more, he should feel the whole of her body with his hands, and
   kiss her all over; he should also place his hands upon her thighs and
   shampoo them, and if he succeed in this he should then shampoo the
   joints of her thighs. If she tries to prevent him doing this he should
   say to her, `What harm is there in doing it?' and should persuade her
   to let him do it. After gaining this point he should touch her private
   parts, should loosen her girdle and the knot of her dress, and turning
   up her lower garment should shampoo the joints of her naked thighs.
   Under various pretences he should do all these things, but he should
   not at that time begin actual congress. After this he should teach her
   the sixty-four arts, should tell her how much he loves her, and
   describe to her the hopes which he formerly entertained regarding her.
   He should also promise to be faithful to her in future, and should
   dispel all her fears with respect to rival women, and, at last, after
   having overcome her bashfulness, he should begin to enjoy her in a way
   so as not to frighten her. So much about creating confidence in the
   girl; and there are, moreover, some verses on the subject as follows:
   
\myitem
   `A man acting according to the inclinations of a girl should try to
   gain her over so that she may love him and place her confidence in
   him. A man does not succeed either by implicitly following the
   inclination of a girl, or by wholly opposing her, and he should
   therefore adopt a middle course. He who knows how to make himself
   beloved by women, as well as to increase their honour and create
   confidence in them, this man becomes an object of their love. But he
   who neglects a girl, thinking she is too bashful, is despised by her
   as a beast ignorant of the working of the female mind. Moreover, a
   girl forcibly enjoyed by one who does not understand the hearts of
   girls becomes nervous, uneasy, and dejected, and suddenly begins to
   hate the man who has taken advantage of her; and then, when her love
   is not understood or returned, she sinks into despondency, and becomes
   either a hater of mankind altogether, or, hating her own man, she has
   recourse to other men.'\footnote{$^1$}
         {These last few lines have been exemplified in many ways in many
          novels of this century.}


\vfill\eject

\centerline{\myf CHAPTER III}
\centerline{\myf ON COURTSHIP, AND THE MANIFESTATION OF}
\centerline{\myf THE FEELINGS BY OUTWARD SIGNS AND DEEDS}

\myitem
   A POOR man possessed of good qualities, a man born of a low family
   possessed of mediocre qualities, a neighbour possessed of wealth, and
   one under the control of his father, mother or brothers, should not
   marry without endeavouring to gain over the girl from her childhood to
   love and esteem him. Thus a boy separated from his parents, and living
   in the house of his uncle, should try to gain over the daughter of his
   uncle, or some other girl, even though she be previously betrothed to
   another. And this way of gaining over a girl, says Ghotakamukha, is
   unexceptional, because Dharma can be accomplished by means of it as
   well as by any other way of marriage.
   
\myitem
   When a boy has thus begun to woo the girl he loves, he should spend
   his time with her and amuse her with various games and diversions
   fitted for their age and acquaintanceship, such as picking and
   collecting flowers, making garlands of flowers, playing the parts of
   members of a fictitious family, cooking food, playing with dice,
   playing with cards, the game of odd and even, the game of finding out
   the middle finger, the game of six pebbles, and such other games as
   may be prevalent in the country, and agreeable to the disposition of
   the girl. In addition to this, he should carry on various amusing
   games played by several persons together, such as hide and seek,
   playing with seeds, hiding things in several small heaps of wheat and
   looking for them, blindman's buff, gymnastic exercises, and other
   games of the same sort, in company with the girl, her friends and
   female attendants. The man should also show great kindness to any
   woman whom the girl thinks fit to be trusted, and should also make new
   acquaintances, but above all he should attach to himself by kindness
   and little services the daughter of the girl's nurse, for if she be
   gained over, even though she comes to know of his design, she does not
   cause any obstruction, but is sometimes even able to effect a union
   between him and the girl. And though she knows the true character of
   the man, she always talks of his many excellent qualities to the
   parents and relations of the girl, even though she may not be desired
   to do so by him.
   
\myitem
   In this way the man should do whatever the girl takes most delight in,
   and he should get for her whatever she may have a desire to possess.
   Thus he should procure for her such playthings as may be hardly known
   to other girls. He may also show her a ball dyed with various colours,
   and other curiosities of the same sort; and should give her dolls made
   of cloth, wood, buffalo-horn, wax, flour, or earth; also utensils for
   cooking food, and figures in wood, such as a man and woman standing, a
   pair of rams, or goats, or sheep; also temples made of earth, bamboo,
   or wood, dedicated to various goddesses; and cages for parrots,
   cuckoos, starlings, quails, cocks, and partridges; water-vessels of
   different sorts and of elegant forms, machines for throwing water
   about, guitars, stands for putting images upon, stools, lac, red
   arsenic, yellow ointment, vermilion and collyrium, as well as
   sandalwood, saffron, betel nut and betel leaves. Such things should be
   given at different times whenever he gets a good opportunity of
   meeting her, and some of them should be given in private, and some in
   public, according to circumstances. In short, he should try in every
   way to make her look upon him as one who would do for her everything
   that she wanted to be done.
   
\myitem
   In the next place he should get her to meet him in some place
   privately, and should then tell her that the reason of his giving
   presents to her in secret was the fear that the parents of both of
   them might be displeased, and then he may add that the things which he
   had given her had been much desired by other people. When her love
   begins to show signs of increasing he should relate to her agreeable
   stories if she expresses a wish to hear such narratives. Or if she
   takes delight in legerdemain, he should amaze her by performing
   various tricks of jugglery; or if she feels a great curiosity to see a
   performance of the various arts, he should show his own skill in them.
   When she is delighted with singing he should entertain her with music,
   and on certain days, and at the time of going together to moonlight
   fairs and festivals, and at the time of her return after being absent
   from home, he should present her with bouquets of flowers, and with
   chaplets for the head, and with ear ornaments and rings, for these are
   the proper occasions on which such things should be presented.
   
\myitem
   He should also teach the daughter of the girl's nurse all the
   sixty-four means of pleasure practised by men, and under this pretext
   should also inform her of his great skill in the art of sexual
   enjoyment. All this time he should wear a fine dress, and make as good
   an appearance as possible, for young women love men who live with
   them, and who are handsome, good looking and well dressed. As for the
   sayings that though women may fall in love, they still make no effort
   themselves to gain over the object of their affections, that is only a
   matter of idle talk.
   
\myitem
   Now a girl always shows her love by outward signs and actions, such as
   the following:
   
\myitem
   She never looks the man in the face, and becomes abashed when she is
   looked at by him; under some pretext or other she shows her limbs to
   him; she looks secretly at him though he has gone away from her side,
   hangs down her head when she is asked some question by him, and
   answers in indistinct words and unfinished sentences, delights to be
   in his company for a long time, speaks to her attendants in a peculiar
   tone with the hope of attracting his attention towards her when she is
   at a distance from him, does not wish to go from the place where he
   is, under some pretext or other she makes him look at different
   things, narrates to him tales and stories very slowly so that she may
   continue conversing with him for a long time, kisses and embraces
   before him a child sitting in her lap, draws ornamental marks on the
   foreheads of her female servants, performs sportive and graceful
   movements when her attendants speak jestingly to her in the presence
   of her lover, confides in her lover's friends, and respects and obeys
   them, shows kindness to his servants, converses with them, and engages
   them to do her work as if she were their mistress, and listens
   attentively to them when they tell stories about her lover to somebody
   else, enters his house when induced to do so by the daughter of her
   nurse, and by her assistance manages to converse and play with him,
   avoids being seen by her lover when she is not dressed and decorated,
   gives him by the hand of her female friend her ear ornament, ring, or
   garland of flowers that he may have asked to see, always wears
   anything that he may have presented to her, becomes dejected when any
   other bridegroom is mentioned by her parents, and does not mix with,
   those who may be of his party, or who may support his claims.
   
\myitem
   There are also some verses on the subject as follows:
   
\myitem
   `A man, who has seen and perceived the feelings of the girl towards
   him, and who has noticed the outward signs and movements by which
   those feelings are expressed, should do everything in his power to
   effect a union with her. He should gain over a young girl by childlike
   sports, a damsel come of age by his skill in the arts, and a girl that
   loves him by having recourse to persons in whom she confides.'
   

\vfill\eject

\centerline{\myf CHAPTER IV}
\centerline{\myf ABOUT THINGS TO BE DONE ONLY BY THE MAN,}
\centerline{\myf AND THE ACQUISITION OF THE GIRL THEREBY.}
\centerline{\myf ALSO WHAT IS TO BE DONE BY A GIRL TO GAIN OVER A MAN,}
\centerline{\myf AND SUBJECT HIM TO HER}

\myitem
   Now when the girl begins to show her love by outward signs and
   motions, as described in the last chapter, the lover should try to
   gain her over entirely by various ways and means, such as the
   following:
   
\myitem
   When engaged with her in any game or sport he should intentionally
   hold her hand. He should practise upon her the various kinds of
   embraces, such as the touching embrace, and others already described
   in a preceding chapter (Part II, Chapter II). He should show her a
   pair of human beings cut out of the leaf of a tree, and such like
   things, at intervals. When engaged in water sports, he should dive at
   a distance from her, and come tip close to her. He should show an
   increased liking for the new foliage of trees and such like things. He
   should describe to her the pangs he suffers on her account. He should
   relate to her the beautiful dream that he has had with reference to
   other women. At parties and assemblies of his caste he should sit near
   her, and touch her under some pretence or other, and having placed his
   foot upon hers, he should slowly touch each of her toes, and press the
   ends of the nails; if successful in this, he should get hold of her
   foot with his hand and repeat the same thing. He should also press a
   finger of her hand between his toes when she happens to be washing his
   feet; and whenever he gives anything to her or takes anything from
   her, he should show her by his manner and look how much he loves her.
   
\myitem
   He should sprinkle upon her the water brought for rinsing his mouth;
   and when alone with her in a lonely place, or in darkness, he should
   make love to her, and tell her the true state of his mind without
   distressing her in any way.
   
\myitem
   Whenever he sits with her on the same seat or bed he should say to
   her, `I have something to tell you in private', and then, when she
   comes to hear it in a quiet place, he should express his love to her
   more by manner and signs than by words. When he comes to know the
   state of her feelings towards him he should pretend to be ill, and
   should make her come to his house to speak to him. There he should
   intentionally hold her hand and place it on his eyes and forehead, and
   under the pretence of preparing some medicine for him he should ask
   her to do the work for his sake in the following words: `This work
   must be done by you, and by nobody else.' When she wants to go away he
   should let her go, with an earnest request to come and see him again.
   This device of illness should be continued for three days and three
   nights. After this, when she begins coming to see him frequently, he
   should carry on long conversations with her, for, says Ghotakamukha,
   `though a man loves a girl ever so much, he never succeeds in winning
   her without a great deal of talking'. At last, when the man finds the
   girl completely gained over, he may then begin to enjoy her. As for
   the saying that women grow less timid than usual during the evening,
   and in darkness, and are desirous of congress at those times, and do
   not oppose men then, and should only be enjoyed at these hours, it is
   a matter of talk only.
   
\myitem
   When it is impossible for the man to carry on his endeavours alone, he
   should, by means of the daughter of her nurse, or of a female friend
   in whom she confides, cause the girl to be brought to him without
   making known to her his design, and he should then proceed with her in
   the manner above described. Or he should in the beginning send his own
   female servant to live with the girl as her friend, and should then
   gain her over by her means.
   
\myitem
   At last, when he knows the state of her feelings by her outward manner
   and conduct towards him at religious ceremonies, marriage ceremonies,
   fairs, festivals, theatres, public assemblies, and such like
   occasions, he should begin to enjoy her when she is alone, for
   Vatsyayana lays it down, that women, when resorted to at proper times
   and in proper places, do not turn away from their lovers.
   
\myitem
   When a girl, possessed of good qualities and well-bred, though born in
   a humble family, or destitute of wealth, and not therefore desired by
   her equals, or an orphan girl, or one deprived of her parents, but
   observing the rules of her family and caste, should wish to bring
   about her own marriage when she comes of age, such a girl should
   endeavour to gain over a strong and good looking young man, or a
   person whom she thinks would marry her on account of the weakness of
   his mind, and even without the consent of his parents. She should do
   this by such means as would endear her to the said person, as well as
   by frequently seeing and meeting him. Her mother also should
   constantly cause them to meet by means of her female friends, and the
   daughter of her nurse. The girl herself should try to get alone with
   her beloved in some quiet place, and at odd times should give him
   flowers, betel nut, betel leaves and perfumes. She should also show
   her skill in the practice of the arts, in shampooing, in scratching
   and in pressing with the nails. She should also talk to him on the
   subjects he likes best, and discuss with him the ways and means of
   gaining over and winning the affections of a girl.
   
\myitem
   But old authors say that although the girl loves the man ever so much,
   she should not offer herself, or make the first overtures, for a girl
   who does this loses her dignity, and is liable to be scorned and
   rejected. But when the man shows his wish to enjoy her, she should be
   favourable to him and should show no change in her demeanour when he
   embraces her, and should receive all the manifestations of his love as
   if she were ignorant of the state of his mind. But when he tries to
   kiss her she should oppose him; when he begs to be allowed to have
   sexual intercourse with her she should let him touch her private parts
   only and with considerable difficulty; and though importuned by him,
   she should not yield herself up to him as if of her own accord, but
   should resist his attempts to have her. It is only, moreover, when she
   is certain that she is truly loved, and that her over is indeed
   devoted to her, and will not change his mind, that she should then
   give herself up to him, and persuade him to marry her quickly. After
   losing her virginity she should tell her confidential friends about
   it.
   
\myitem
   Here end the efforts of a girl to gain over a man.
   
\myitem
   There are also some verses on the subject as follows:
   
\myitem
   `A girl who is much sought after should marry the man that she likes,
   and whom she thinks would be obedient to her, and capable of giving
   her pleasure. But when from the desire of wealth a girl is married by
   her parents to a rich man without taking into consideration the
   character or looks of the bridegroom, or when given to a man who has
   several wives, she never becomes attached to the man, even though he
   be endowed with good qualities, obedient to her will, active, strong,
   and healthy, and anxious to please her in every way.\footnote{$^1$}
         {There is a good deal of truth in the last few observations.
          Woman is a monogamous animal, and loves but one, and likes to
          feel herself alone in the affections of one man, and cannot
          bear rivals. It may also be taken as a general rule that women
          either married to, or kept by, rich men love them for their
          wealth but not for themselves.}
   A husband who is
   obedient but yet master of himself, though he be poor and not good
   looking, is better than one who is common to many women, even though
   he be handsome and attractive. The wives of rich men, where there are
   many wives, are not generally attached to their husbands, and are not
   confidential with them, and even though they possess all the external
   enjoyments of life, still have recourse to other men. A man who is of
   a low mind, who has fallen from his social position, and who is much
   given to travelling, does not deserve to be married; neither does one
   who has many wives and children, or one who is devoted to sport and
   gambling, and who comes to his wife only when he likes. Of all the
   lovers of a girl he only is her true husband who possesses the
   qualities that are liked by her, and such a husband only enjoys real
   superiority over her, because he is the husband of love.'


\vfill\eject

\centerline{\myf CHAPTER V}
\centerline{{\myf ON CERTAIN FORMS OF MARRIAGE}\footnote{$^1$}
         {These forms of marriage differ from the four kinds of marriage
          mentioned in Chapter I, and are only to be made use of when the
          girl is gained over in the way mentioned in Chapters III and IV.}}

\myitem
   WHEN a girl cannot meet her lover frequently in private, she should
   send the daughter of her nurse to him, it being understood that she
   has confidence in her, and had previously gained her over to her
   interests. On seeing the man, the daughter of the nurse should, in the
   course of conversation, describe to him the noble birth, the good
   disposition, the beauty, talent, skill, knowledge of human nature and
   affection of the girl in such a way as not to let him suppose that she
   had been sent by the girl, and should thus create affection for the
   girl in the heart of the man. To the girl also she should speak about
   the excellent qualities of the man, especially of those qualities
   which she knows are pleasing to the girl. She should, moreover, speak
   with disparagement of the other lovers of the girl, and talk about the
   avarice and indiscretion of their parents, and the fickleness of their
   relations. She should also quote samples of many girls of ancient
   times, such as Sakoontala and others, who, having united themselves
   with lovers of their own caste and their own choice, were ever happy
   afterwards in their society. And she should also tell of other girls
   who married into great families, and being troubled by rival wives,
   became wretched and miserable, and were finally abandoned. She should
   further speak of the good fortune, the continual happiness, the
   chastity, obedience, and affection of the man, and if the girl gets
   amorous about him, she should endeavour to allay her
   shame\footnote{$^2$}
         {About this, see a story on the fatal effects of love at of
          Early Ideas: a Group of Hindoo Stories, collected and collated
          by Anaryan, W. H. Allen and Co., London, 1881.}
   and her
   fear as well as her suspicions about any disaster that might result
   from her marriage. In a word, she should act the whole part of a
   female messenger by telling the girl all about the man's affection for
   her, the places he frequented, and the endeavours he made to meet her,
   and by frequently repeating, `It will be all right if the man will
   take you away forcibly and unexpectedly.'
   
                           
\myitem
\centerline{The Forms of Marriage}
                                      
\myitem
   When the girl is gained over, and acts openly with the man as his
   wife, he should cause fire to be brought from the house of a Brahman,
   and having spread the Kusha grass upon the ground, and offered an
   oblation to the fire, he should marry her according to the precepts of
   the religious law. After this he should inform his parents of the
   fact, because it is the opinion of ancient authors that a marriage
   solemnly contracted in the presence of fire cannot afterwards be set
   aside.
   
\myitem
   After the consummation of the marriage, the relations of the man
   should gradually be made acquainted with the affair, and the relations
   of the girl should also be apprised of it in such a way that they may
   consent to the marriage, and overlook the manner in which it was
   brought about, and when this is done they should afterwards be
   reconciled by affectionate presents and favourable conduct. In this
   manner the man should marry the girl according to the Gandharva form
   of marriage.
   
\myitem
   When the girl cannot make up her mind, or will not express her
   readiness to marry, the man should obtain her in any one of the
   following ways:
   
\myitem
   On a fitting occasion, and under some excuse, he should, by means of a
   female friend with whom he is well acquainted, and whom he can trust,
   and who also is well known to the girl's family, get the girl brought
   unexpectedly to his house, and he should then bring fire from the
   house of a Brahman, and proceed as before described.
   
\myitem
   When the marriage of the girl with some other person draws near, the
   man should disparage the future husband to the utmost in the mind of
   the mother of the girl, and then having got the girl to come with her
   mother's consent to a neighbouring house, he should bring fire from
   the house of a Brahman, and proceed as above.
   
\myitem
   The man should become a great friend of the brother of the girl, the
   said brother being of the same age as himself, and addicted to
   courtesans, and to intrigues with the wives of other people, and
   should give him assistance in such matters, and also give him
   occasional presents. He should then tell him about his great love for
   his sister, as young men will sacrifice even their lives for the sake
   of those who may be of the same age, habits, and dispositions as
   themselves. After this the man should get the girl brought by means of
   her brother to some secure place, and having brought fire from the
   house of a Brahman should proceed as before.
   
\myitem
   The man should on the occasion of festivals get the daughter of the
   nurse to give the girl some intoxicating substance, and then cause her
   to be brought to some secure place under the pretence of some
   business, and there having enjoyed her before she recovers from her
   intoxication, should bring fire from the house of a Brahman, and
   proceed as before.
   
\myitem
   The man should, with the connivance of the daughter of the nurse,
   carry off the girl from her house while she is asleep, and then,
   having enjoyed her before she recovers from her sleep, should bring
   fire from the house of a Brahman, and proceed as before.
   
\myitem
   When the girl goes to a garden, or to some village in the
   neighbourhood, the man should, with his friends, fall on her guards,
   and having killed them, or frightened them away, forcibly carry her
   off, and proceed as before.
   
\myitem
   There are verses on this subject as follows:
   
\myitem
   `In all the forms of marriage given in this chapter of this work, the
   one that precedes is better than the one that follows it on account of
   its being more in accordance with the commands of religion, and
   therefore it is only when it is impossible to carry the former into
   practice that the latter should be resorted to, As the fruit of all
   good marriages is love, the Gandharva\footnote{$^3$}
         {`About the Gandharvavivaha form of marriage, see note to page
          28 of Captain R. F. Burton's Vickram and the Vampire; or Tales
          of Hindu Devilry, Longmans, Green and Co., London 1870. This
          form of matrimony was recognised by the ancient Hindoos, and is
          frequent in hooks. It is a kind of Scotch wedding -
          ultra.Caledonian - taking place by mutual consent without any
          form or Ceremony. The Gandharras are heavenly minstrels of
          Indra's court, who are opposed to be witnesses.}
   form of marriage is respected,
   even though it is formed under unfavourable circumstances, because it
   fulfils the object sought for. Another cause of the respect accorded
   to the Gandharva form of marriage is that it brings forth happiness,
   causes less trouble in its performance than the other forms of
   marriage, and is above all the result of previous love.'
   

\vfill\eject

\centerline{\myf PART IV}
\centerline{\myf ABOUT A WIFE}
\medskip
\centerline{\myf CHAPTER I}
\centerline{\myf ON THE MANNER OF LIVING OF A VIRTUOUS WOMAN, AND}
\centerline{\myf OF HER BEHAVIOUR DURING THE ABSENCE OF HER HUSBAND}

\myitem
   A VIRTUOUS woman, who has affection for her husband, should act in
   conformity with his wishes as if he were a divine being, and with his
   consent should take upon herself the whole care of his family. She
   should keep the whole house well cleaned, and arrange flowers of
   various kinds in different parts of it, and make the floor smooth and
   polished so as to give the whole a neat and becoming appearance. She
   should surround the house with a garden, and place ready in it all the
   materials required for the morning, noon and evening sacrifices.
   Moreover she should herself revere the sanctuary of the Household
   Gods, for, says Gonardiya, `nothing so much attracts the heart of a
   householder to his wife as a careful observance of the things
   mentioned above'.
   
\myitem
   Towards the parents, relations, friends, sisters, and servants of her
   husband she should behave as they deserve. In the garden she should
   plant beds of green vegetables, bunches of the sugar cane, and clumps
   of the fig tree, the mustard plant, the parsley plant, the fennel
   plant, and the xanthochymus pictorius. Clusters of various flowers
   such as the trapa bispinosa, the jasmine, the jasminum grandiflorum,
   the yellow amaranth, the wild jasmine, the tabernamontana coronaria,
   the nadyaworta, the china rose and others, should likewise be planted,
   together with the fragrant grass andropogon schaenanthus, and the
   fragrant root of the plant andropogon miricatus. She should also have
   seats and arbours made in the garden, in the middle of which a well,
   tank, or pool should be dug.
   
\myitem
   The wife should always avoid the company of female beggars, female
   Buddhist mendicants, unchaste and roguish women, female fortune
   tellers and witches. As regards meals she should always consider what
   her husband likes and dislikes and what things are good for him, and
   what are injurious to him. When she hears the sounds of his footsteps
   coming home she should at once get up and be ready to do whatever he
   may command her, and either order her female servant to wash his feet,
   or wash them herself. When going anywhere with her husband, she should
   put on her ornaments, and without his consent she should not either
   give or accept invitations, or attend marriages and sacrifices, or sit
   in the company of female friends, or visit the temples of the Gods.
   And if she wants to engage in any kind of games or sports, she should
   not do it against his will. In the same way she should always sit down
   after him, and get up before him, and should never awaken him when he
   is asleep. The kitchen should be situated in a quiet and retired
   place, so as not to be accessible to strangers, and should always look
   clean.
   
\myitem
   In the event of any misconduct on the part of her husband, she should
   not blame him excessively, though she be a little displeased. She
   should not use abusive language towards him, but rebuke him with
   conciliatory words, whether he be in the company of friends or alone.
   Moreover, she should not be a scold, for, says Gonardiya, `there is no
   cause of dislike on the part of a husband so great as this
   characteristic in a wife'. Lastly she should avoid bad expressions,
   sulky looks, speaking aside, standing in the doorway, and looking at
   passers-by, conversing in the pleasure groves, and remaining in a
   lonely place for a long time; and finally she should always keep her
   body, her teeth, her hair and everything belonging to her tidy, sweet,
   and clean.
   
\myitem
   When the wife wants to approach her husband in private her dress
   should consist of many ornaments, various kinds of flowers, and a
   cloth decorated with different colours, and some sweet-smelling
   ointments or unguents. But her everyday dress should be composed of a
   thin, close-textured cloth, a few ornaments and flowers, and a little
   scent, not too much. She should also observe the fasts and vows of her
   husband, and when he tries to prevent her doing this, she should
   persuade him to let her do it.
   
\myitem
   At appropriate times of the year, and when they happen to be cheap,
   she should buy earth, bamboos, firewood, skins, and iron pots, as also
   salt and oil. Fragrant substances, vessels made of the fruit of the
   plant wrightea antidysenterica, or oval leaved wrightea, medicines,
   and other things which are always wanted, should be obtained when
   required and kept in a secret place of the house. The seeds of the
   radish, the potato, the common beet, the Indian wormwood, the mango,
   the cucumber, the egg plant, the kushmanda, the pumpkin gourd, the
   surana, the bignonia indica, the sandal wood, the premna spinosa, the
   garlic plant, the onion, and other vegetables, should be bought and
   sown at the proper seasons. The wife, moreover, should not tell to
   strangers the amount of her wealth, nor the secrets which her husband
   has confided to her. She should surpass all the women of her own rank
   in life in her cleverness, her appearance, her knowledge of cookery,
   her pride, and her manner of serving her husband. The expenditure of
   the year should be regulated by the profits. The milk that remains
   after the meals should be turned into ghee or clarified butter. Oil
   and sugar should be prepared at home; spinning and weaving should also
   be done there; and a store of ropes and cords, and barks of trees for
   twisting into ropes should be kept. She should also attend to the
   pounding and cleaning of rice, using its small grain and chaff in some
   way or other. She should pay the salaries of the servants, look after
   the tilling of the fields, and keeping of the flocks and herds,
   superintend the making of vehicles, and take care of the rams, cocks,
   quails, parrots, starlings, cuckoos, peacocks, monkeys, and deer; and
   finally adjust the income and expenditure of the day. The worn-out
   clothes should be given to those servants who have done good work, in
   order to show them that their services have been appreciated, or they
   may be applied to some other use. The vessels in which wine is
   prepared, as well as those in which it is kept, should be carefully
   looked after, and put away at the proper time. All sales and purchases
   should also be well attended to. The friends of her husband she should
   welcome by presenting them with flowers, ointment, incense, betel
   leaves, and betel nut. Her father-in-law and mother-in-law she should
   treat as they deserve, always remaining dependent on their will, never
   contradicting them, speaking to them in few and not harsh words, not
   laughing loudly in their presence, and acting with their friends and
   enemies as with her own. In addition to the above she should not be
   vain, or too much taken up with her enjoyments. She should be liberal
   towards her servants, and reward them on holidays and festivals; and
   not give away anything without first making it known to her husband.
   
\myitem
   Thus ends the manner of living of a virtuous woman.
   
\myitem
   During the absence of her husband on a journey the virtuous woman
   should wear only her auspicious ornaments, and observe the fasts in
   honour of the Gods. While anxious to hear the news of her husband, she
   should still look after her household affairs. She should sleep near
   the elder women of the house, and make herself agreeable to them. She
   should look after and keep in repair the things that are liked by her
   husband, and continue the works that have been begun by him. To the
   abode of her relations she should not go except on occasions of joy
   and sorrow, and then she should go in her usual travelling dress,
   accompanied by her husband's servants, and not remain there for a long
   time. The fasts and feasts should be observed with the consent of the
   elders of the house. The resources should be increased by making
   purchases and sales according to the practice of the merchants and by
   means of honest servants, superintended by herself. The income should
   be increased, and the expenditure diminished as much possible. And
   when her husband returns from his journey, she should receive him at
   first in her ordinary clothes, so that he may know in what way she has
   lived during his absence, and should bring to him some presents, as
   also materials for the worship of the Deity.
   
\myitem
   Thus ends the part relating to the behaviour of a wife during the
   absence of her husband on a journey.
   
\myitem
   There are also some verses on the subject as follows:
   
\myitem
   `The wife, whether she be a woman of noble family, or a virgin
   widow\footnote{$^1$}
         {This probably refers to a girl married in her infancy, or when
          very young and whose husband had died before she arrived at the
          age of puberty. Infant marriages are still the common custom of
          the Hindoos.}
   remarried, or a concubine, should lead a chaste life, devoted to her
   husband, and doing everything for his welfare. Women acting thus
   acquire Dharma, Artha, and Kama, obtain a high position, and generally
   keep their husbands devoted to them.
   

\vfill\eject

\centerline{\myf CHAPTER II}
\centerline{\myf ON THE CONDUCT OF THE ELDER WIFE TOWARDS THE OTHER}
\centerline{\myf WIVES OF HER HUSBAND, AND ON THAT OF A YOUNGER WIFE}
\centerline{\myf TOWARDS THE ELDER ONES. ALSO ON THE CONDUCT OF A VIRGIN}
\centerline{\myf WIDOW RE-MARRIED; OF A WIFE DISLIKED BY HER HUSBAND;}
\centerline{\myf OF THE WOMEN IN THE KING'S HAREM; AND LASTLY}
\centerline{\myf ON THE CONDUCT OF A HUSBAND TOWARDS MANY WIVES}

\myitem
   THE causes of re-marrying during the lifetime of the wife are as
   follows:
\item{*} The folly or ill-temper of the wife
\item{*} Her husband's dislike to her
\item{*} The want of offspring
\item{*} The continual birth of daughters
\item{*} The incontinence of the husband
       
\myitem
   From the very beginning, a wife should endeavour to attract the heart
   of her husband, by showing to him continually her devotion, her good
   temper, and her wisdom. If however she bears him no children, she
   should herself toilette her husband to marry another woman. And when
   the second wife is married, and brought to the house, the first wife
   should give her a position superior to her own, and look upon her as a
   sister. In the morning the elder wife should forcibly make the younger
   one decorate herself in the presence of their husband, and should not
   mind all the husband's favour being given to her. If the younger wife
   does anything to displease her husband the elder one should not
   neglect her, but should always be ready to give her most careful
   advice, and should teach her to do various things in the presence of
   her husband. Her children she should treat as her own, her attendants
   she should look upon with more regard, even than on her own servants,
   her friends she should cherish with love and kindness, and her
   relations with great honour.
   
\myitem
   When there are many other wives besides herself, the elder wife should
   associate with the one who is immediately next to her in rank and age,
   and should instigate the wife who has recently enjoyed her husband's
   favour to quarrel with the present favourite. After this she should
   sympathize with the former, and having collected all the other wives
   together, should get them to denounce the favourite as a scheming and
   wicked woman, without however committing herself in any way. If the
   favourite wife happens to quarrel with the husband, then the elder
   wife should take her part and give her false encouragement, and thus
   cause the quarrel to be increased. If there be only a little quarrel
   between the two, the elder wife should do all she can to work it up
   into a large quarrel. But if after all this she finds the husband
   still continues to love his favourite wife she should then change her
   tactics, and endeavour to bring about a conciliation between them, so
   as to avoid her husband's displeasure.
   
\myitem
   Thus ends the conduct of the elder wife.
   
\myitem
   The younger wife should regard the elder wife of her husband as her
   mother, and should not give anything away, even to her own relations,
   without her knowledge. She should tell her everything about herself,
   and not approach her husband without her permission. Whatever is told
   to her by the elder wife she should not reveal to others, and she
   should take care of the children of the senior even more than of her
   own. When alone with her husband she should serve him well, but should
   not tell him of the pain she suffers from the existence of a rival
   wife. She may also obtain secretly from her husband some marks of his
   particular regard for her, and may tell him that she lives only for
   him, and for the regard that he has for her. She should never reveal
   her love for her husband, nor her husband's love for her to any
   person, either in pride or in anger, for a wife that reveals the
   secrets of her husband is despised by him. As for seeking to obtain
   the regard of her husband, Gonardiya says, that it should always be
   done in private, for fear of the elder wife. If the elder wife be
   disliked by her husband, or be childless, she should sympathize with
   her, and should ask her husband to do the same, but should surpass her
   in leading the life of a chaste woman.
   
\myitem
   Thus ends the conduct of the younger wife towards the elder.
   
\myitem
   A widow in poor circumstances, or of a weak nature, and who allies
   herself again to a man, is called a widow remarried.
   
\myitem
   The followers of Babhravya say that a virgin widow should not marry a
   person whom she may be obliged to leave on account of his bad
   character, or of his being destitute of the excellent qualities of a
   man, she thus being obliged to have recourse to another person.
   Gonardiya is of opinion that as the cause of a widow's marrying again
   is her desire for happiness, and as happiness is secured by the
   possession of excellent qualities in her husband, joined to love of
   enjoyment, it is better therefore to secure a person endowed with such
   qualities in the first instance. Vatsyayana however thinks that a
   widow may marry any person that she likes, and that she thinks win
   suit her.
   
\myitem
   At the time of her marriage the widow should obtain from her husband
   the money to pay the cost of drinking parties, and picnics with her
   relations, and of giving them and her friends kindly gifts and
   presents; or she may do these things at her own cost if she likes. In
   the same way she may wear either her husband's ornaments or her own.
   As to the presents of affection mutually exchanged between the husband
   and herself there is no fixed rule about them. If she leaves her
   husband after marriage of her own accord, she should restore to him
   whatever he may have given her, with the exception of the mutual
   presents. If however she is driven out of the house by her husband she
   should not return anything to him.
   
\myitem
   After her marriage she should live in the house of her husband like
   one of the chief members of the family, but should treat the other
   ladies of the family with kindness, the servants with generosity, and
   all the friends of the house with familiarity and good temper. She
   should show that she is better acquainted with the sixty-four arts
   than the other ladies of the house, and in any quarrels with her
   husband she should not rebuke him severely but in private do
   everything that he wishes, and make use of the sixty-four ways of
   enjoyment. She should be obliging to the other wives of her husband,
   and to their children she should give presents, behave as their
   mistress, and make ornaments and playthings for their use. In the
   friends and servants of her husband she should confide more than in
   his other wives, and finally she should have a liking for drinking
   parties, going to picnics, attending fairs and festivals, and for
   carrying out all kinds of games and amusements.
   
\myitem
   Thus ends the conduct of a virgin widow remarried.
   
\myitem
   A woman who is disliked by her husband, and annoyed and distressed by
   his other wives, should associate with the wife who is liked most by
   her husband, and who serves him more than the others, and should teach
   her all the arts with which she is acquainted. She should act as the
   nurse to her husband's children, and having gained over his friends to
   her side, should through them make him acquainted of her devotion to
   him. In religious ceremonies she should be a leader, as also in vows
   and fasts, and should not hold too good an opinion of herself. When
   her husband is lying on his bed she should only go near him when it is
   agreeable to him, and should never rebuke him, or show obstinacy in
   any way. If her husband happens to quarrel with any of his other
   wives, she should reconcile them to each other, and if he desires to
   see any woman secretly, she should manage to bring about the meeting
   between them. She should moreover make herself acquainted with the
   weak points of her husband's character, but always keep them secret,
   and on the whole behave herself in such a way as may lead him to look
   upon her as a good and devoted wife.
   
\myitem
   Here ends the conduct of a wife disliked by her husband.
   
\myitem
   The above sections will show how all the women of the king's seraglio
   are to behave, and therefore we shall now speak separately only about
   the king.
   
\myitem
   The female attendants in the harem (called severally
   Kanchukiyas,\footnote{$^1$}
         {A name given to the maid servants of the zenana of the kings in
          ancient times, on account of their always keeping their breasts
          covered with a cloth called Kanchuki. It was customary in the
          olden time for the maid servants to cover their breasts with a
          cloth, while the queens kept their breasts uncovered. This
          custom is distinctly to be seen in the Ajunta cave paintings.}
   Mahallarikas,\footnote{$^2$}
         {The meaning of this word is a superior woman, so it would seem
          that a Mahallarika must be a person in authority over the maid
          servants of the house.}
   and Mahallikas\footnote{$^3$}
         {This was also appertaining to the rank of women employed in the
          harem. In latter times this place was given to eunuchs.})
   should bring flowers, ointments and
   clothes from the king's wives to the king, and he having received
   these things should give them as presents to the servants, along with
   the things worn by him the previous day. In the afternoon the king,
   having dressed and put on his ornaments, should interview the women of
   the harem, who should also be dressed and decorated with jewels. Then
   having given to each of them such a place and such respect as may suit
   the occasion and as they may deserve, he should carry on with them a
   cheerful conversation. After that he should see such of his wives as
   may be virgin widows remarried, and after them the concubines and
   dancing girls. All of these should be visited in their own private
   rooms.
   
\myitem
   When the king rises from his noonday sleep, the woman whose duty it is
   to inform the king regarding the wife who is to spend the night with
   him should come to him accompanied by the female attendants of that
   wife whose turn may have arrived in the regular course, and of her who
   may have been accidentally passed over as her turn arrived, and of her
   who may have been unwell at the time of her turn. These attendants
   should place before the king the ointments and unguents sent by each
   of these wives, marked with the seal of her ring, and their names and
   their reasons for sending the ointments should be told to the king.
   After this the king accepts the ointment of one of them, who then is
   informed that her ointment has been accepted, and that her day has
   been settled.\footnote{$^4$}
         {As kings generally had many wives, it was usual for them to
          enjoy their wives by turns. But as it happened sometimes that
          some of them lost their turns owing to the king's absence, or
          to their being unwell, then in such cases the women whose turns
          had been passed over, and those whose turns had come, used to
          have a sort of lottery, and the ointments of all the claimants
          were sent to the king, who accepted the ointment of one of
          them, and thus settled the question.}
   
\myitem
   At festivals, singing parties and exhibitions, all the wives of the
   king should be treated with respect and served with drinks.
   
\myitem
   But the women of the harem should not be allowed to go out alone,
   neither should any women outside the harem be allowed to enter it
   except those whose character is well known. And lastly the work which
   the king's wives have to do should not be too fatiguing.
   
\myitem
   Thus ends the conduct of the king towards the women of the harem, and
   of their own conduct.
   
\myitem
   A man marrying many wives should act fairly towards them all. He
   should neither disregard nor pass over their faults, and should not
   reveal to one wife the love, passion, bodily blemishes and
   confidential reproaches of the other. No opportunity should be given
   to any one of them of speaking to him about their rivals, and if one
   of them should begin to speak ill of another, he should chide her and
   tell her that she has exactly the same blemishes in her character. One
   of them he should please by secret confidence, another by secret
   respect, and another by secret flattery, and he should please them all
   by going to gardens, by amusements, by presents, by honouring their
   relations, by telling them secrets, and lastly by loving unions. A
   young woman who is of a good temper, and who conducts herself
   according to the precepts of the Holy Writ, wins her husband's
   attachments, and obtains a superiority over her rivals.
   
\myitem
   Thus ends the conduct of a husband towards many wives.


\vfill\eject

\centerline{\myf PART V}
\centerline{\myf ABOUT THE WIVES OF OTHER PEOPLE}
\medskip
\centerline{\myf CHAPTER I}
\centerline{\myf OF THE CHARACTERISTICS OF MEN AND WOMEN.}
\centerline{\myf THE REASONS WHY WOMEN REJECT THE ADDRESSES OF MEN.}
\centerline{\myf ABOUT MEN WHO HAVE SUCCESS WITH WOMEN, AND}
\centerline{\myf ABOUT WOMEN WHO ARE EASILY GAINED OVER}
                                      
\myitem
   THE wives of other people may be resorted to on the occasions already
   described in Part I, Chapter V, of this work, but the possibility of
   their acquisition, their fitness for cohabitation, the danger to
   oneself in uniting with them, and the future effect of these unions,
   should first of all be examined. A man may resort to the wife of
   another, for the purpose of saving his own life, when he perceives
   that his love for her proceeds from one degree of intensity to
   another. These degrees are ten in number, and are distinguished by the
   following marks:
\item{*} Love of the eye
\item{*} Attachment of the mind
\item{*} Constant reflection
\item{*} Destruction of sleep
\item{*} Emaciation of the body
\item{*} Turning away from objects of enjoyment
\item{*} Removal of shame
\item{*} Madness
\item{*} Fainting
\item{*} Death
       
\myitem
   Ancient authors say that a man should know the disposition,
   truthfulness, purity, and will of a young woman, as also the
   intensity, or weakness of her passions, from the form of her body, and
   from her characteristic marks and signs. But Vatsyayana is of opinion
   that the forms of bodies, and the characteristic marks or signs are
   but erring tests of character, and that women should be judged by
   their conduct, by the outward expression of their thoughts, and by the
   movements of their bodies.
   
\myitem
   Now as a general rule Gonikaputra says that a woman falls in love with
   every handsome man she sees, and so does every man at the sight of a
   beautiful woman, but frequently they do not take any further steps,
   owing to various considerations. In love the following circumstances
   are peculiar to the woman. She loves without regard to right or
   wrong,\footnote{$^1$}
         {On peut tout attendre et tout supposer d'une femme amoureuse.
          - Balzac}
   and does not try to gain over a man simply for the attainment
   of some particular purpose. Moreover, when a man first makes up to her
   she naturally shrinks from him, even though she may be willing to
   unite herself with him. But when the attempts to gain her are repeated
   and renewed, she at last consents. But with a man, even though he may
   have begun to love, he conquers his feelings from a regard for
   morality and wisdom, and although his thoughts are often on the woman,
   he does not yield, even though an attempt be made to gain him over. He
   sometimes makes an attempt or effort to win the object of his
   affections, and having failed, he leaves her alone for the future. In
   the same way, when a woman is once gained, he often becomes
   indifferent about her. As for the saying that a man does not care for
   what is easily gained, and only desires a thing which cannot be
   obtained without difficulty, it is only a matter of talk.
   
\myitem
   The causes of a woman rejecting the addresses of a man are as follows:
\item{*} Affection for her husband
\item{*} Desire of lawful progeny
\item{*} Want of opportunity
\item{*} Anger at being addressed by the man too familiarly
\item{*} Difference in rank of life
\item{*} Want of certainty on account of the man being devoted travelling
\item{*} Thinking that the man may be attached to some other person
\item{*} Fear of the man's not keeping his intentions secret
\item{*} Thinking that the man is too devoted to his friends, and has too
       great a regard for them
\item{*} The apprehension that he is not in earnest
\item{*} Bashfulness on account of his being an illustrious man
\item{*} Fear on account of his being powerful, or possessed of too
       impetuous passion, in the case of the deer woman
\item{*} Bashfulness on account of his being too clever
\item{*} The thought of having once lived with him on friendly terms only
\item{*} Contempt of his want of knowledge of the world
\item{*} Distrust of his low character
\item{*} Disgust at his want of perception of her love for him
\item{*} In the case of an elephant woman, the thought that he is a hare
       man, or a man of weak passion
\item{*} Compassion lest anything should befall him on account of his
       passion
\item{*} Despair at her own imperfections
\item{*} Fear of discovery
\item{*} Disillusion at seeing his grey hair or shabby appearance
\item{*} Fear that he may be employed by her husband to test her chastity
\item{*} The thought that he has too much regard for morality
       
\myitem
   Whichever of the above causes a man may detect, he should endeavour to
   remove it from the very beginning. Thus, the bashfulness that may
   arise from his greatness or his ability, he should remove by showing
   his great love and affection for her. The difficulty of the want of
   opportunity, or of his inaccessibility, he should remove by showing
   her some easy way of access. The excessive respect entertained by the
   woman for him should be removed by making himself very familiar. The
   difficulties that arise from his being thought a low character he
   should remove by showing his valour and his wisdom; those that come
   from neglect by extra attention; and those that arise from fear by
   giving her proper encouragement.
   
\myitem
   The following are the men who generally obtain success with women:
\item{*} Men well versed in the science of love
\item{*} Men skilled in telling stories
\item{*} Men acquainted with women from their childhood Men
\item{*} who have secured their confidence
\item{*} Men who send presents to them
\item{*} Men who talk well
\item{*} Men who do things that they like
\item{*} Men who have not loved other women previously
\item{*} Men who act as messengers
\item{*} Men who know their weak points
\item{*} Men who are desired by good women
\item{*} Men who are united with their female friends
\item{*} Men who are good looking
\item{*} Men who have been brought up with them
\item{*} Men who are their neighbours
\item{*} Men who are devoted to sexual pleasures, even though these be with
       their own servants
\item{*} The lovers of the daughters of their nurse
\item{*} Men who have been lately married
\item{*} Men who like picnics and pleasure parties
\item{*} Men who are liberal
\item{*} Men who are celebrated for being very strong (Bull men)
\item{*} Enterprising and brave men
\item{*} Men who surpass their husbands in learning and good looks, in good
       qualities, and in liberality
\item{*} Men whose dress and manner of living are magnificent
       
\myitem
   The following are the women who are easily gained over:
\item{*} Women who stand at the doors of their houses
\item{*} Women who are always looking out on the street
\item{*} Women who sit conversing in their neighbour's house
\item{*} A woman who is always staring at you
\item{*} A female messenger
\item{*} A woman who looks sideways at you
\item{*} A woman whose husband has taken another wife without any just
       cause
\item{*} A woman who hates her husband, or who is hated by him
\item{*} A woman who has nobody to look after her, or keep her in check
\item{*} A woman who has not had any children
\item{*} A woman whose family or caste is not well known
\item{*} A woman whose children are dead
\item{*} A woman who is very fond of society
\item{*} A woman who is apparently very affectionate with her husband
\item{*} The wife of an actor
\item{*} A widow
\item{*} A poor woman
\item{*} A woman fond of enjoyments
\item{*} The wife of a man with many younger brothers
\item{*} A vain woman
\item{*} A woman whose husband is inferior to her in rank or abilities
\item{*} A woman who is proud of her skill in the arts
\item{*} A woman disturbed in mind by the folly of her husband
\item{*} A woman who has been married in her infancy to a rich man, and not
       liking him when she grows up, desires a man possessing a
       disposition, talents, and wisdom suitable to her own tastes.
\item{*} A woman who is slighted by her husband without any cause
\item{*} A woman who is not respected by other women of the same rank or
       beauty as herself
\item{*} A woman whose husband is devoted to travelling
\item{*} The wife of a jeweller
\item{*} A jealous woman
\item{*} A covetous woman
\item{*} An immoral woman
\item{*} A barren woman
\item{*} A lazy woman
\item{*} A cowardly woman
\item{*} A humpbacked woman
\item{*} A dwarfish woman
\item{*} A deformed woman
\item{*} A vulgar woman
\item{*} An ill-smelling woman
\item{*} A sick woman
\item{*} An old woman
       
\myitem
   There are also two verses on the subject as follows:
   
\myitem
   `Desire, which springs from nature, and which is increased by art, and
   from which all danger is taken away by wisdom, becomes firm and
   secure. A clever man, depending on his own ability, and observing
   carefully the ideas and thoughts of women, and removing the causes of
   their turning away from men, is generally successful with them.'
   

\vfill\eject

\centerline{\myf CHAPTER II}
\centerline{\myf ABOUT MAKING ACQUAINTANCE WITH THE WOMAN, AND}
\centerline{\myf OF THE EFFORTS TO GAIN HER OVER}

\myitem
   ANCIENT authors are of opinion that girls are not so easily seduced by
   employing female messengers as by the efforts of the man himself, but
   that the wives of others are more easily got at by the aid of female
   messengers than by the personal efforts of the man. But Vatsyayana
   lays it down that whenever it is possible a man should always act
   himself in these matters, and it is only when such is impracticable,
   or impossible, that female messengers should be employed. As for the
   saying that women who act and talk boldly and freely are to be won by
   the personal efforts of the man, and that women who do not possess
   those qualities are to be got at by female messengers, it is only a
   matter of talk.
   
\myitem
   Now when a man acts himself in the matter he should first of all make
   the acquaintance of the woman he loves in the following manner:
   
\myitem
   He should arrange to be seen by the woman either on a natural or
   special opportunity. A natural opportunity is when one of them goes to
   the house of the other, and a special opportunity is when they meet
   either at the house of a friend, or a caste-fellow, or a minister, or
   a physician, as also on the occasion of marriage ceremonies,
   sacrifices, festivals, funerals, and garden parties.
   
\myitem
   When they do meet, the man should be careful to look at her in such a
   way as to cause the state of his mind to be made known to her; he
   should pull about his moustache, make a sound with his nails, cause
   his own ornaments to tinkle, bite his lower lip, and make various
   other signs of that description. When she is looking at him he should
   speak to his friends about her and other women, and should show to her
   his liberality and his appreciation of enjoyments. When sitting by the
   side of a female friend he should yawn and twist his body, contract
   his eyebrows, speak very slowly as if he was weary, and listen to her
   indifferently. A conversation having two meanings should also be
   carried on with a child or some other person, apparently having regard
   to a third person, but really having reference to the woman he loves,
   and in this way his love should be made manifest under the pretext of
   referring to others rather than to herself. He should make marks that
   have reference to her, on the earth with his nails, or with a stick,
   and should embrace and kiss a child in her presence, and give it the
   mixture of betel nut and betel leaves with his tongue, and press its
   chin with his fingers in a caressing way. All these things should be
   done at the proper time and in proper places.
   
\myitem
   The man should fondle a child that may be sitting on her lap, and give
   it something to play with, and also take the same back again.
   Conversation with respect to the child may also be held with her, and
   in this manner he should gradually become well acquainted with her,
   and he should also make himself agreeable to her relations.
   Afterwards, this acquaintance should be made a pretext for visiting
   her house frequently, and on such occasions he should converse on the
   subject of love in her absence but within her hearing. As his intimacy
   with her increases he should place in her charge some kind of deposit
   or trust, and take away from it a small portion at a time; or he may
   give her some fragrant substances, or betel nuts to be kept for him by
   her. After this he should endeavour to make her well acquainted with
   his own wife, and get them to carry on confidential conversations, and
   to sit together in lonely places. In order to see her frequently he
   should arrange so that the same goldsmith, the same jeweller, the same
   basket maker, the same dyer, and the same washerman should be employed
   by the two families. And he should also pay her long visits openly
   under the pretence of being engaged with her on business, and one
   business should lead to another, so as to keep up the intercourse
   between them. Whenever she wants anything, or is in need of money, or
   wishes to acquire skill in one of the arts, he should cause her to
   understand that he is willing and able to do anything that she wants,
   to give her money, or teach her one of the arts, all these things
   being quite within his ability and power. In the same way he should
   hold discussions with her in company with other people, and they
   should talk of the doings and sayings of other persons, and examine
   different things, like jewellery, precious stones, etc. On such
   occasions he should show her certain things with the values of which
   she may be unacquainted, and if she begins to dispute with him about
   the things or their value, he should not contradict her, but point out
   that he agrees with her in every way.
   
\myitem
   Thus end the ways of making the acquaintance of woman desired.
   
\myitem
   Now after a girl has become acquainted with the man as above
   described, and has manifested her love to him by the various outward
   signs and by the motions of her body, the man should make every effort
   to gain her over. But as girls are not acquainted with sexual union,
   they should be treated with the greatest delicacy, and the man should
   proceed with considerable caution, though in the case of other women,
   accustomed to sexual intercourse, this is not necessary. When the
   intentions of the girl are known, and her bashfulness put aside, the
   man should begin to make use of her money, and an interchange of
   clothes, flowers should be made. In this the man should take
   particular care that the things given by him are handsome and
   valuable. He should moreover receive from her a mixture of betel nut
   and betel leaves, and when he is going to a party he should ask for
   the flower in her hair, or for the flower in her hand. If he himself
   gives her a flower it should be a sweet smelling one, and marked with
   marks made by his nails or teeth. With increasing assiduity he should
   dispel her fears, and by degrees get her to go with him to some lonely
   place, and there he should embrace and kiss her. And finally at the
   time of giving her some betel nut, or of receiving the same from her,
   or at the time of making an exchange of flowers, he should touch and
   press her private parts, thus bringing his efforts to a satisfactory
   conclusion.
   
\myitem
   When a man is endeavouring to seduce one woman, he should not attempt
   to seduce any other at the same time. But after he has succeeded with
   the first, and enjoyed her for a considerable time, he can keep her
   affections by giving her presents that she likes, and then commence
   making up to another woman. When a man sees the husband of a woman
   going to some place near his house, he should not enjoy the woman
   then, even though she may be easily gained over at that time. A wise
   man having a regard for his reputation should not think of seducing a
   woman who is apprehensive, timid, not to be trusted, well guarded, or
   possessed of a father-in-law, or mother-in-law.
   

\vfill\eject

\centerline{\myf CHAPTER III}
\centerline{\myf EXAMINATION OF THE STATE OF A WOMAN'S MIND}

\myitem
   WHEN a man is trying to gain over a woman he should examine the state
   of her mind, and act as follows:
   
\myitem
   If she listens to him, but does not manifest to him in any way her own
   intentions, he should then try to gain her over by means of a
   go-between.
   
\myitem
   If she meets him once, and again comes to meet him better dressed than
   before, or comes to him in some lonely place, he should be certain
   that she is capable of being enjoyed by the use of a little force. A
   woman who lets a man make up to her, but does not give herself up,
   even after a long time, should be considered as a trifler in love, but
   owing to the fickleness of the human mind, even such a woman can be
   conquered by always keeping up a close acquaintance with her.
   
\myitem
   When a woman avoids the attentions of a man, and on account of respect
   for him, and pride in herself, will not meet him or approach him, she
   can be gained over with difficulty, either by endeavouring to keep on
   familiar terms with her, or else by an exceedingly clever go-between.
   
\myitem
   When a man makes up to a woman, and she reproaches him with harsh
   words, she should be abandoned at once.
   
\myitem
   When a woman reproaches a man, but at the same time acts
   affectionately towards him, she should be made love to in every way.
   
\myitem
   A woman, who meets a man in lonely places, and puts up with the touch
   of his foot, but pretends, on account of the indecision of her mind,
   not to be aware of it, should be conquered by patience, and by
   continued efforts as follows:
   
\myitem
   If she happens to go to sleep in his vicinity he should put his left
   arm round her, and see when she awakes whether she repulses him in
   reality, or only repulses him in such a way as if she was desirous of
   the same thing being done to her again. And what is done by the arm
   can also be done by the foot. If the man succeeds in this point he
   should embrace her more closely, and if she will not stand the embrace
   and gets up, but behaves with him as usual the next day, he should
   consider then that she is not unwilling to be enjoyed by him. If
   however she does not appear again, the man should try to get over her
   by means of a go-between; and if, after having disappeared for some
   time, she again appears, and behaves with him as usual, the man should
   then consider that she would not object to be united with him.
   
\myitem
   When a woman gives a man an opportunity, and makes her own love
   manifest to him, he should proceed to enjoy her. And the signs of a
   woman manifesting her love are these:
   
\myitem
   She calls out to a man without being addressed by him in the first
   instance.
   
\myitem
   She shows herself to him in secret places.
   
\myitem
   She speaks to him tremblingly and inarticulately.
   
\myitem
   She has the fingers of her hand, and the toes of her feet moistened
   with perspiration, and her face blooming with delight.
   
\myitem
   She occupies herself with shampooing his body and pressing his head.
   
\myitem
   When shampooing him she works with one hand only, and with the other
   she touches and embraces parts of his body.
   
\myitem
   She remains with both hands placed on his body motionless as if she
   had been surprised by something, or was overcome by fatigue.
   
\myitem
   She sometimes bends down her face upon his thighs and, when asked to
   shampoo them does not manifest any unwillingness to do so.
   
\myitem
   She places one of her hands quite motionless on his body, and even
   though the man should press it between two members of his body, she
   does not remove it for a long time.
   
\myitem
   Lastly, when she has resisted all the efforts of the man to gain her
   over, she returns to him next day to shampoo his body as before.
   
\myitem
   When a woman neither gives encouragement to a man, nor avoids him, but
   hides herself and remains in some lonely place, she must be got at by
   means of the female servant who may be near her. If when called by the
   man she acts in the same way, then she should be gained over by means
   of a skilful go-between. But if she will have nothing to say to the
   man, he should consider well about her before he begins any further
   attempts to gain her over.
   
\myitem
   Thus ends the examination of the state of a woman's mind.
   
\myitem
   A man should first get himself introduced to a woman, and then carry
   on a conversation with her. He should give her hints of his love for
   her, and if he finds from her replies that she receives these hints
   favourably, he should then set to work to gain her over without any
   fear. A woman who shows her love by outward signs to the man at his
   first interview should be gained over very easily. In the same way a
   lascivious woman, who when addressed in loving words replies openly in
   words expressive of her love, should be considered to have been gained
   over at that very moment. With regard to all women, whether they be
   wise, simple, or confiding, this rule is laid down that those who make
   an open manifestation of their love are easily gained over.
   

\vfill\eject
\centerline{\myf CHAPTER IV}
\centerline{\myf ABOUT THE BUSINESS OF A GO-BETWEEN}

\myitem
   IF a woman has manifested her love or desire, either by signs or by
   motions of the body, and is afterwards rarely or never seen anywhere,
   or if a woman is met for the first time, the man should get a
   go-between to approach her.
   
\myitem
   Now the go-between, having wheedled herself into the confidence of the
   woman by acting according to her disposition, should try to make her
   hate or despise her husband by holding artful conversations with her,
   by telling her about medicines for getting children, by talking to her
   about other people, by tales of various kinds, by stories about the
   wives of other men, and by praising her beauty, wisdom, generosity and
   good nature, and then saying to her: `It is indeed a pity that you,
   who are so excellent a woman in every way, should be possessed of a
   husband of this kind. Beautiful lady, he is not fit even to serve
   you.' The go-between should further talk to the woman about the
   weakness of the passion of her husband, his jealousy, his roguery, his
   ingratitude, his aversion to enjoyments, his dullness, his meanness,
   and all the other faults that he may have, and with which she may be
   acquainted. She should particularly harp upon that fault or that
   failing by which the wife may appear to be the most affected. If the
   wife be a deer woman, and the husband a hare man, then there would be
   no fault in that direction, but in the event of his being a hare man,
   and she a mare woman or elephant woman, then this fault should be
   pointed out to her.
   
\myitem
   Gonikaputra is of opinion that when it is the first affair of the
   woman, or when her love has only been very secretly shown, the man
   should then secure and send to her a go-between, with whom she may be
   already acquainted, and in whom she confides.
   
\myitem
   But to return to our subject. The go-between should tell the woman
   about the obedience and love of the man, and as her confidence and
   affection increase, she should then explain to her the thing to be
   accomplished in the following way. `Hear this, Oh beautiful lady, that
   this man, born of a good family, having seen you, has gone mad on your
   account. The poor young man, who is tender by nature, has never been
   distressed in such a way before, and it is highly probable that he
   will succumb under his present affliction, and experience the pains of
   death.' If the woman listens with a favourable ear, then on the
   following day the go-between, having observed marks of good spirits in
   her face, in her eyes, and in her manner of conversation, should again
   converse with her on the subject of the man, and should tell her the
   stories of Ahalya\footnote{$^1$}
         {The wife of the sage Gautama, she was seduced by Indra the king
          of the Gods.}
   and Indra, of Sakoontala\footnote{$^2$}
         {The heroine of one of the best, if not the best, of Hindoo
          plays, and the best known in Sanscrit dramatic literature. It
          was first brought to notice by Sir William Jones, and has been
          well and poetically translated by Dr Monier Williams under the
          title of Sakoontala, or the lost ring, an Indian drama,
          translated into English prose and verse from the Sanscrit of
          Kalidasa.}
   and Dushyanti, and such
   others as may be fitted for the occasion. She should also describe to
   her the strength of the man, his talents, his skill in the sixty-four
   sorts of enjoyments mentioned by Babhravya, his good looks, and his
   liaison with some praiseworthy woman, no matter whether this last ever
   took place or not.
   
\myitem
   In addition to this, the go-between should carefully note the
   behaviour of the woman, which if favourable would be as follows: She
   would address her with a smiling look, would seat herself close beside
   her, and ask her, `Where have you been? What have you been doing?
   Where did you dine? Where did you sleep? Where have you been sitting?'
   Moreover, the woman would meet the go-between in lonely places and
   tell her stories there, would yawn contemplatively, draw long sighs,
   give her presents, remember her on occasions of festivals, dismiss her
   with a wish to see her again, and say to her jestingly, `Oh,
   well-speaking woman, why do you speak these bad words to me?', would
   discourse on the sin of her union with the man, would not tell her
   about any previous visits or conversations that she may have had with
   him, but wish to be asked about these, and lastly would laugh at the
   man's desire, but would not reproach him in any way.
   
\myitem
   Thus ends the behaviour of the woman with the go-between.
   
\myitem
   When the woman manifests her love in the manner above described, the
   go-between should increase it by bringing to her love tokens from the
   man. But if the woman be not acquainted with the man personally, the
   go-between should win her over by extolling and praising his good
   qualities, and by telling stories about his love for her. Here
   Auddalaka says that when a man or woman are not personally acquainted
   with each other, and have not shown each other any signs of affection,
   the employment of a go-between is useless.
   
\myitem
   The followers of Babhravya on the other hand affirm that even though
   they be personally unacquainted, but have shown each other signs of
   affection there is an occasion for the employment of a go-between.
   Gonikaputra asserts that a go-between should be employed, provided
   they are acquainted with each other, even though no signs of affection
   may have passed between them. Vatsyayana however lays it down that
   even though they may not be personally acquainted with each other, and
   may not have shown each other any signs of affection, still they are
   both capable of placing confidence in a go-between.
   
\myitem
   Now the go-between should show the woman the presents, such as the
   betel nut and betel leaves, the perfumes, the flowers, and the rings
   which the man may have given to her for the sake of the woman, and on
   these presents should be impressed the marks of the man's teeth, and
   nails, and other signs. On the cloth that he may send he should draw
   with saffron both his hands joined together as if in earnest entreaty.
   
\myitem
   The go-between should also show to the woman ornamental figures of
   various kinds cut in leaves, together with ear ornaments, and chaplets
   made of flowers containing love letters expressive of the desire of
   the man,\footnote{$^3$}%
         {It is presumed that something like the following French verses
          are intended:
\item{} Quand on a juré le plus profond hommage,
\item{} Voulez vous qu'infidèle on change de langage;
\item{} Vous seul captivez mon esprit et mon coeur
\item{} Que je puisse dans vos bras seuls goûter le bonheur;
\item{} Je voudrais, mais en vain, que mon coeur en délire
\item{} Couche oû ce papier n'oserait vous dire.
\item{} Avec soin, de ces vers lisez leurs premiers mots,
\item{} Vous verrez quel remède il faut à tous mes maux
     
\noindent Or these:
\item{} Quand on vous voit, on vous aime;
\item{} Quand on vous aime, oû vous voit on?}
   and she should cause her to send affectionate presents to
   the man in return. After they have mutually accepted each other's
   presents, then a meeting should be arranged between them on the faith
   of the go-between.
   
\myitem
   The followers of Babhravya say that this meeting should take place at
   the time of going to the temple of a Deity, or on occasions of fairs,
   garden parties, theatrical performances, marriages, sacrifices,
   festivals and funerals, as also at the time of going to the river to
   bathe, or at times of natural calamities,\footnote{$^4$}
         {It is supposed that storms, earthquakes, famines and pestilent
          diseases are here alluded to.}
   fear of robbers or hostile
   invasions of the country.
   
\myitem
   Gonikaputra is of opinion however that these meetings had better be
   brought about in the abodes of female friends, mendicants,
   astrologers, and ascetics. But Vatsyayana decides that that place is
   only well suited for the purpose which has proper means of ingress and
   egress, and where arrangements have been made to prevent any
   accidental occurrence, and when a man who has once entered the house
   can also leave it at the proper time without any disagreeable
   encounter.
   
\myitem
   Now go-betweens or female messengers are of the following different
   kinds:
   
\myitem
   A go-between who takes upon herself the whole burden of the business
   
\myitem
   A go-between who does only a limited part of the business
   
\myitem
   A go-between who is the bearer of a letter only
   
\myitem
   A go-between acting on her own account
   
\myitem
   The go-between of an innocent young woman
   
\myitem
   A wife serving as a go-between
   
\myitem
   A mute go-between
   
\myitem
   A go-between who acts the part of the wind
   
\myitem
   A woman who, having observed the mutual passion of a man and woman,
   brings them together and arranges it by the power of her own
   intellect, such a one is called a go-between who takes upon herself
   the whole burden of the business. This kind of go-between is chiefly
   employed when the man and the woman are already acquainted with each
   other, and have conversed together, and in such cases she is sent not
   only by the man (as is always done in all other cases) but by the
   woman also. The above name is also given to a go-between who,
   perceiving that the man and the woman are suited to each other, tries
   to bring about a union between them, even though they be
   not-acquainted with each other.
   
\myitem
   A go-between who, perceiving that some part of the affair is already
   done, or that the advances on the part of the man are already made,
   completes the rest of the business, is called a go-between who
   performs only a limited part of the business.
   
\myitem
   A go-between who simply carries messages between a man and a woman,
   who love each other, but who cannot frequently meet, is called the
   bearer of a Tetter or message.
   
\myitem
   This name is also given to one who is sent by either of the lovers to
   acquaint either the one or the other with the time and place of their
   meeting.
   
\myitem
   A woman who goes herself to a man, and tells him of her having enjoyed
   sexual union with him in a dream, and expresses her anger at his wife
   having rebuked him for calling her by the name of her rival instead of
   by her own name, and gives him something bearing the marks of her
   teeth and nails and informs him that she knew she was formerly desired
   by him, and asks him privately whether she or his wife is the best
   looking, such a person is called a woman who is a go-between for
   herself. Now such a woman should be met and interviewed by the man in
   private and secretly.
   
\myitem
   The above name is also given to a woman who having made an agreement
   with some other woman to act as her go-between, gains over the man to
   herself, by the means of making him personally acquainted with
   herself, and thus causes the other woman to fail. The same applies to
   a man who, acting as a go-between for another, and having no previous
   connection with the woman, gains her over for himself, and thus causes
   the failure of the other man.
   
\myitem
   A woman who has gained the confidence of the innocent young wife of
   any man, and who has learned her secrets without exercising any
   pressure on her mind, and found out from her how her husband behaves
   to her, if this woman then teaches her the art of securing his favour,
   and decorates her so as to show her love, and instructs her how and
   when to be angry, or to pretend to be so, and then, having herself
   made marks of the nails and teeth on the body of the wife, gets the
   latter to send for her husband to show these marks to him, and thus
   excite him for enjoyment, such is called the go-between of an innocent
   young woman. In such cases the man should send replies to his wife
   through the same woman.
   
\myitem
   When a man gets his wife to gain the confidence of a woman whom he
   wants to enjoy, and to call on her and talk to her about the wisdom
   and ability of her husband, that wife is called a wife serving as a
   go-between. In this case the feelings of the woman with regard to the
   man should also be made known through the wife.
   
\myitem
   When any man sends a girl or a female servant to any woman under some
   pretext or other, and places a letter in her bouquet of flowers, or in
   her ear ornaments, or marks something about her with his teeth or
   nails, that girl or female servant is called a mute go-between. In
   this case the man should expect an answer from the woman through the
   same person.
   
\myitem
   A person, who carries a message to a woman, which has a double
   meaning, or which relates to some past transactions, or which is
   unintelligible to other people, is called a go-between who acts the
   part of the wind. In this case the reply should be asked for through
   the same woman.
   
\myitem
   Thus end the different kinds of go-betweens.
   
\myitem
   A female astrologer, a female servant, a female beggar, or a female
   artist are well acquainted with the business of a go-between, and very
   soon gain the confidence of other women. Any one of them can raise
   enmity between any two persons if she wishes to do so, or extol the
   loveliness of any woman that she wishes to praise, or describe the
   arts practised by other women in sexual union. They can also speak
   highly of the love of a man, of his skill in sexual enjoyment, and of
   the desire of other women, more beautiful even than the woman they are
   addressing, for him, and explain the restraint under which he may be
   at home.
   
\myitem
   Lastly a go-between can, by the artfulness of her conversation, unite
   a woman with a man even though he may not have been thought of by her,
   or may have been considered beyond her aspirations. She can also bring
   back a man to a woman, who, owing to some cause or other, has
   separated himself from her.


\vfill\eject

\centerline{\myf CHAPTER V}
\centerline{\myf ABOUT THE LOVE OF PERSONS IN AUTHORITY}
\centerline{\myf FOR THE WIVES OF OTHER MEN}

\myitem
   KINGS and their ministers have no access to the abodes of others, and
   moreover their mode of living is constantly watched and observed and
   imitated by the people at large, just as the animal world, seeing the
   sun rise, get up after him, and when he sits in the evening, lie down
   again in the same way. Persons in authority should not therefore do
   any improper act in public, as such are impossible from their
   position, and would be deserving of censure. But if they find that
   such an act is necessary to be done, they should make use of the
   proper means as described in the following paragraphs.
   
\myitem
   The head man of the village, the king's officer employed there, and
   the man\footnote{$^1$}
         {This is a phrase used for a man who does the work of everybody,
          and who is fed by the whole village.}
   whose business it is to glean corn, can gain over female
   villagers simply by asking them. It is on this account that this class
   of woman are called unchaste women by voluptuaries.
   
\myitem
   The union of the above mentioned men with this class of woman takes
   place on the occasions of unpaid labour, of filling the granaries in
   their houses, of taking things in and out of the house, of cleaning
   the houses, of working in the fields, and of purchasing cotton, wool,
   flax, hemp, and thread, and at the season of the purchase, sale, and
   exchange of various other articles, as well as at the time of doing
   various other works. In the same way the superintendents of cow pens
   enjoy the women in the cow pens; and the officers, who crave the
   superintendence of widows, of the women who are without supporters,
   and of women who have left their husbands, have sexual intercourse
   with these women. The intelligent accomplish their object by wandering
   at night in the village, and while villagers also unite with the wives
   of their sons, being much alone with them. Lastly the superintendents
   of markets have a great deal to do with the female villagers at the
   time of their making purchases in the market.
   
\myitem
   During the festival of the eighth moon, i.e. during the bright half of
   the month of Nargashirsha, as also during the moonlight festival of
   the month of Kartika, and the spring festival of Chaitra, the women of
   cities and towns generally visit the women of the king's harem in the
   royal palace. These visitors go to the several apartments of the women
   of the harem, as they are acquainted with them, and pass the night in
   conversation, and in proper sports, and amusement, and go away in the
   morning. On such occasions a female attendant of the king (previously
   acquainted with the woman whom the king desires) should loiter about,
   and accost this woman when she sets out to go home, and induce her to
   come and see the amusing things in the palace. Previous to these
   festivals even, she should have caused it to be intimated to this
   woman that on the occasion of this festival she would show her all the
   interesting things in the royal palace. Accordingly she should show
   her the bower of the coral creeper, the garden house with its floor
   inlaid with precious stones, the bower of grapes, the building on the
   water, the secret passages in the walls of the palace, the pictures,
   the sporting animals, the machines, the birds, and the cages of the
   lions and the tigers. After this, when alone with her, she should tell
   her about the love of the king for her, and should describe to her the
   good fortune which would attend upon her union with the king, giving
   her at the time a strict promise of secrecy. If the woman does not
   accept the offer, she should conciliate and please her with handsome
   presents befitting the position of the king, and having accompanied
   her for some distance should dismiss her with great affection.
   
\myitem
   Or, having made the acquaintance of the husband of the woman whom the
   king desires, the wives of the king should get the wife to pay them a
   visit in the harem, and on this occasion a female attendant of the
   king, having been sent thither, should act as above described.
   
\myitem
   Or, one of the king's wives should get acquainted with the woman that
   the king desires, by sending one of the female attendants to her, who
   should, on their becoming more intimate, induce her to come and see
   the royal abode. Afterwards when she has visited the harem, and
   acquired confidence, a female confidante of the king, sent thither,
   should act as before described.
   
\myitem
   Or, the king's wife should invite the woman, whom the king desires, to
   come to the royal palace, so that she might see the practice of the
   art in which the king's wife may be skilled, and after she has come to
   the harem, a female attendant of the king, sent thither, should act as
   before described.
   
\myitem
   Or, a female beggar, in league with the king's wife, should say to the
   woman desired by the king, and whose husband may have lost his wealth,
   or may have some cause of fear from the king: `This wife of the king
   has influence over him, and she is, moreover, naturally kind-hearted,
   we must therefore go to her in this matter. I shall arrange for your
   entrance into the harem, and she will do away with all cause of danger
   and fear from the king.' If the woman accepts this offer, the female
   beggar should take her two or three times to the harem, and the king's
   wife there should give her a promise of protection. After this, when
   the woman, delighted with her reception and promise of protection,
   again goes to the harem, then a female attendant of the king, sent
   thither, should act as directed.
   
\myitem
   What has been said above regarding the wife of one who has some cause
   of fear from the king applies also to the wives of those who seek
   service under the king, or who are oppressed by the king's ministers,
   or who are poor, or who are not satisfied with their position, or who
   are desirous of gaining the king's favour, or who wish to become
   famous among the people, or who are oppressed by the members of their
   own caste, or who want to injure their caste fellows, or who are spies
   of the king, or who have any other object to attain.
   
\myitem
   Lastly, if the woman desired by the king be living with some person
   who is not her husband, then the king should cause her to be arrested,
   and having made her a slave, on account of her crime, should place her
   in the harem. Or the king should cause his ambassador to quarrel with
   the husband of the woman desired by him, and should then imprison her
   as the wife of an enemy of the king, and by this means should place
   her in the harem.
   
\myitem
   Thus end the means of gaining over the wives of others secretly.
   
\myitem
   The above mentioned ways of gaining over the wives of other men are
   chiefly practised in the palaces of kings. But a king should never
   enter the abode of another person, for Abhira,\footnote{$^2$}
         {The exact date of the reign of these kings is not known. It is
          supposed to have been about the beginning of the Christian era.}
   the king of the
   Kottas, was killed by a washerman while in the house of another, and
   in the same way Jayasana, the king of the Kashis, was slain by the
   commandant of his cavalry.
   
\myitem
   But according to the customs of some countries there are facilities
   for kings to make love to the wives of other men. Thus in the country
   of the Andhras\footnote{$^3$}
         {The modern country of Tailangam which is to the South of
          Rajamundry.}
   the newly married daughters of the people thereof
   enter the king's harem with some presents on the tenth day of their
   marriage, and having been enjoyed by the king are then dismissed. In
   the country of the Vatsagulmas\footnote{$^4$}
         {Supposed to be a tract of the country to the south of Malwa.}
   the wives of the chief ministers
   approach the king at night to serve him. In the country of the
   Vaidarbhas\footnote{$^5$}
         {Now known by the name of Berar. Its capital was Kundinpura,
          which has been identified with the modern Oomravati.}
   the beautiful wives of the inhabitants pass a month in the
   king's harem under the pretence of affection for the king. In the
   country of the Aparatakas\footnote{$^6$}
         {Also called Aparantakas, being the northern and southern
          Concan.}
   the people gave their beautiful wives as
   presents to the ministers and the kings. And lastly in the country of
   the Saurashtras\footnote{$^7$}
         {The modern provinces of Katteeawar. Its capital was called
          Girinaguda, or the modern Junagurh.}
   the women of the city and the country enter the royal
   harem for the king's pleasure either together or separately.
   
\myitem
   There are also two verses on the subject as follows:
   
\myitem
   `The above and other ways are the means employed in different
   countries by kings with regard to the wives of other persons. But a
   king, who has the welfare of his people at heart, should not on any
   account put them into practice.'
   
\myitem
   `A king, who has conquered the six\footnote{$^8$}
         {These are Lust, Anger, Avarice, Spiritual Ignorance, Pride, and
          Envy.}
   enemies of mankind, becomes the
   master of the whole earth.'
   

\vfill\eject

\centerline{\myf CHAPTER VI}
\centerline{\myf ABOUT THE WOMEN OF THE ROYAL HAREM; AND}
\centerline{\myf OF THE KEEPING OF ONE'S OWN WIFE}

\myitem
   THE women of the royal harem cannot see or meet any men on account of
   their being strictly guarded, neither do they have their desires
   satisfied, because their only husband is common to many wives. For
   this reason among themselves they give pleasure to each other in
   various ways as now described.
   
\myitem
   Having dressed the daughters of their nurses, or their female friends,
   or their female attendants, like men, they accomplish their object by
   means of bulbs, roots, and fruits having the form of the lingam, or
   they lie down upon the statue of a male figure, in which the lingam is
   visible and erect.
   
\myitem
   Some kings, who are compassionate, take or apply certain medicines to
   enable them to enjoy many wives in one night, simply for the purpose
   of satisfying the desire of their women, though they perhaps have no
   desire of their own. Others enjoy with great affection only those
   wives that they particularly like, while others only take them,
   according as the turn of each wife arrives in due course. Such are the
   ways of enjoyment prevalent in Eastern countries, and what is said
   about the means of enjoyment of the female is also applicable to the
   male.
   
\myitem
   By means of their female attendants the ladies of the royal harem
   generally get men into their apartments in the disguise or dress of
   women. Their female attendants, and the daughters of their nurses, who
   are acquainted with their secrets, should exert themselves to get men
   to come to the harem in this way by telling them of the good fortune
   attending it, and by describing the facilities of entering and leaving
   the palace, the large size of the premises, the carelessness of the
   sentinels, and the irregularities of the attendants about the persons
   of the royal wives. But these women should never induce a man to enter
   the harem by telling him falsehoods, for that would probably lead to
   his destruction.
   
\myitem
   As for the man himself he had better not enter a royal harem, even
   though it may be easily accessible, on account of the numerous
   disasters to which he may be exposed there. If however he wants to
   enter it, he should first ascertain whether there is an easy way to
   get out, whether it is closely surrounded by the pleasure garden,
   whether it has separate enclosures belonging to it, whether the
   sentinels are careless, whether the king has gone abroad, and then,
   when he is called by the women of the harem, he should carefully
   observe the localities, and enter by the way pointed out by them. If
   he is able to manage it, he should hang about the harem every day, and
   under some pretext or other, make friends with the sentinels, and show
   himself attached to the female attendants of the harem, who may have
   become acquainted with his design, and to whom he should express his
   regret at not being able to obtain the object of his desire. Lastly he
   should cause the whole business of a go-between to be done by the
   woman who may have access to the harem, and he should be careful to be
   able to recognize the emissaries of the king.
   
\myitem
   When a go-between has no access to the harem, then the man should
   stand in some place where the lady, whom he loves and whom he is
   anxious to enjoy, can be seen.
   
\myitem
   If that place is occupied by the king's sentinels, he should then
   disguise himself as a female attendant of the lady who comes to the
   place, or passes by it. When she looks at him he should let her know
   his feelings by outward signs and gestures, and should show her
   pictures, things with double meanings, chaplets of flowers, and rings.
   He should carefully mark the answer she gives, whether by word or by
   sign, or by gesture, and should then try and get into the harem. If he
   is certain of her coming to some particular place he should conceal
   himself there, and at the appointed time should enter along with her
   as one of the guards. He may also go in and out, concealed in a folded
   bed, or bed covering, or with his body made invisible,\footnote{$^1$}
         {The way to make oneself invisible, the knowledge of the art of
          transmigration, or changing ourselves or others into any shape
          or form by the use of charms and spells, the power of being in
          two places at once, and other occult sciences are frequently
          referred to in all Oriental literature.}
   by means of
   external applications, a receipt for one of which is as follows:
   
\myitem
   The heart of an ichneumon, the fruit of the long gourd (tumbi), and
   the eyes of a serpent should all be burnt without letting out the
   smoke. The ashes should then be ground and mixed in equal quantities
   with water. By putting this mixture upon the eyes a man can go about
   unseen.
   
\myitem
   Other means of invisibility are prescribed by Duyana Brahmans and
   Jogashiras.
   
\myitem
   Again the man may enter the harem during the festival of the eighth
   moon in the month of Nargashirsha, and during the moonlight festivals
   when the female attendants of the harem are all busily occupied, or in
   confusion.
   
\myitem
   The following principles are laid down on this subject.
   
\myitem
   The entrance of young men into harems, and their exit from them,
   generally take place when things are being brought into the palace, or
   when things are being taken out of it, or when drinking festivals are
   going on, or when the female attendants are in a hurry, or when the
   residence of some of the royal ladies is being changed, or when the
   king's wives go to gardens, or to fairs, or when they enter the palace
   on their return from them, or lastly, when the king is absent on a
   long pilgrimage. The women of the royal harem know each other's
   secrets, and having but one object to attain, they give assistance to
   each other. A young man, who enjoys all of them, and who is common to
   them all, can continue enjoying his union with them so long as it is
   kept quiet, and is not known abroad.
   
\myitem
   Now in the country of the Aparatakas the royal ladies are not well
   protected, and consequently many young men are passed into the harem
   by the women who have access to the royal palace. The wives of the
   king of the Ahira country accomplish their objects with those
   sentinels in the harem who bear the name of Kashtriyas. The royal
   ladies in the country of the Vatsagulmas cause such men as are
   suitable to enter into the harem along with their female messengers.
   In the country of the Vaidarbhas the sons of the royal ladies enter
   the royal harem when they please and enjoy the women, with the
   exception of their own mothers. In the Stri-rajya the wives of the
   king are enjoyed by his caste fellows and relations. In the Ganda
   country the royal wives are enjoyed by Brahmans, friends, servants and
   slaves. In the Samdhava country servants, foster children, and other
   persons like them enjoy the women of the harem. In the country of the
   Haimavatas adventurous citizens bribe the sentinels and enter the
   harem. In the country of the Vanyas and the Kalmyas, Brahmans, with
   the knowledge of the king, enter the harem under the pretence of
   giving flowers to the ladies, and speak with them from behind a
   curtain, and from such conversation union afterwards takes place.
   Lastly the women in the harem of the king of the Prachyas conceal one
   young man in the harem for every batch of nine or ten of the women.
   
\myitem
   Thus act the wives of others.
   
\myitem
   For these reasons a man should guard his own wife. Old authors say
   that a king should select for sentinels in his harem such men as have
   their freedom from carnal desires well tested. But such men, though
   free themselves from carnal desire, by reason of their fear or
   avarice, may cause other persons to enter the harem, and therefore
   Gonikaputra says that kings should place such men in the harem as may
   have had their freedom from carnal desires, their fears, and their
   avarice well tested. Lastly Vatsyayana says that under the influence
   of Dharma\footnote{$^2$}
         {This may be considered as meaning religious influence, and
          alludes to persons who may be gained over by that means.}
   people might be admitted, and therefore men should be
   selected who are free from carnal desires, fear, avarice, and
   Dharma.\footnote{$^3$}
         {It will be noted from the above remarks that eunuchs do nob
          appear to have been employed in the king's harem in those days,
          though they seem to have been employed for other purposes. See
          Part II, Chapter II.}
   
\myitem
   The followers of Babhravya say that a man should cause his wife to
   associate with a young woman who would tell him the secrets of other
   people, and thus find out from her about his wife's chastity. But
   Vatsyayana says that, as wicked persons are always successful with
   women, a man should not cause his innocent wife to be corrupted by
   bringing her into the company of a deceitful woman.
   
\myitem
   The following are the causes of the destruction of a woman's chastity:
\item{*} Always going into society, and sitting in company
\item{*} Absence of restraint
\item{*} The loose habits of her husband
\item{*} Want of caution in her relations with other men
\item{*} Continued and long absence of her husband
\item{*} Living in a foreign country
\item{*} Destruction of her love and feelings by her husband
\item{*} The company of loose women
\item{*} The jealousy of her husband
       
\myitem
   There are also the following verses on the subject:
   
\myitem
   `A clever man, learning from the Shastras the ways of winning over the
   wives of other people, is never deceived in the case of his own wives.
   No one, however, should make use of these ways for seducing the wives
   of others, because they do not always succeed, and, moreover, often
   cause disasters, and the destruction of Dharma and Artha. This book,
   which is intended for the good of the people, and to teach them the
   ways of guarding their own wives, should not be made use of merely for
   gaining over the wives of others.'
   

\vfill\eject

\centerline{\myf PART VI}
\centerline{\myf ABOUT COURTESANS}
\medskip
\centerline{\myf INTRODUCTORY REMARKS}

\myitem
   THIS Part VI, about courtesans, was prepared by Vatsyayana from a
   treatise on the subject that was written by Dattaka, for the women of
   Pataliputra (the modern Patna), some two thousand years ago. Dattaka's
   work does not appear to be extant now, but this abridgement of it is
   very clever, and quite equal to any of the productions of Emile Zola,
   and other writers of the realistic school of today.
   
\myitem
   Although a great deal has been written on the subject of the
   courtesan, nowhere will be found a better description of her, of her
   belongings, of her ideas, and of the working of her mind, than is
   contained in the following pages.
   
\myitem
   The details of the domestic and social life of the early Hindoos would
   not be complete without mention of the courtesan, and Part VI is
   entirely devoted to this subject. The Hindoos have ever had the good
   sense to recognise courtesans as a part and portion of human society,
   and so long as they behaved themselves with decency and propriety they
   were regarded with a certain respect. Anyhow, they have never been
   treated in the East with that brutality and contempt so common in the
   West, while their education has always been of a superior kind to that
   bestowed upon the rest of womankind in Oriental countries.
   
\myitem
   In the earlier days the well-educated Hindoo dancing girl and
   courtesan doubtless resembled the Hetera of the Greeks, and, being
   educated and amusing, were far more acceptable as companions than the
   generality of the married or unmarried women of that period. At all
   times and in all countries, there has ever been a little rivalry
   between the chaste and the unchaste. But while some women are born
   courtesans, and follow the instincts of their nature in every class of
   society, it has been truly said by some authors that every woman has
   got an inkling of the profession in her nature, and does her best, as
   a general rule, to make herself agreeable to the male sex.
   
\myitem
   The subtlety of women, their wonderful perceptive powers, their
   knowledge, and their intuitive appreciation of men and things are all
   shown in the following pages, which may be looked upon as a
   concentrated essence that has been since worked up into detail by many
   writers in every quarter of the globe.
   

\vfill\eject

\centerline{\myf CHAPTER I}
\centerline{\myf OF THE CAUSES OF A COURTESAN RESORTING TO MEN;}
\centerline{\myf OF THE MEANS OF ATTACHING TO HERSELF THE MAN DESIRED;}
\centerline{\myf AND OF THE KIND OF MAN THAT IT IS DESIRABLE TO BE}
\centerline{\myf ACQUAINTED WITH}

\myitem
   By having intercourse with men courtesans obtain sexual pleasure, as
   well as their own maintenance. Now when a courtesan takes up with a
   man from love, the action is natural; but when she resorts to him for
   the purpose of getting money, her action is artificial or forced. Even
   in the latter case, however, she should conduct herself as if her love
   were indeed natural, because men repose their confidence on those
   women who apparently love them. In making known her love to the man,
   she should show an entire freedom from avarice, and for the sake of
   her future credit she should abstain from acquiring money from him by
   unlawful means.
   
\myitem
   A courtesan, well dressed and wearing her ornaments, should sit or
   stand at the door of her house, and, without exposing herself too
   much, should look on the public road so as to be seen by the passers
   by, she being like an object on view for sale.\footnote{$^1$}
         {In England the lower classes of courtesans walk the streets: in
          India and other places in the East, they sit at the windows, or
          at the doors of their houses.}
   She should form
   friendships with such persons as would enable her to separate men from
   other women, and attach them to herself, to repair her own
   misfortunes, to acquire wealth, and to protect her from being bullied,
   or set upon by persons with whom she may have dealings of some kind or
   another.
   
\myitem
   These persons are:
\item{*} The guards of the town, or the police
\item{*} The officers of the courts of justice
\item{*} Astrologers
\item{*} Powerful men, or men with interest
\item{*} Learned men
\item{*} Teachers of the sixty-four arts
\item{*} Pithamardas or confidants
\item{*} Vitas or parasites
\item{*} Vidushakas or jesters
\item{*} Flower sellers
\item{*} Perfumers
\item{*} Vendors of spirits
\item{*} Washermen
\item{*} Barbers
\item{*} Beggars
       
\myitem
   And such other persons as may be found necessary for the particular
   object to be acquired.
   
\myitem
   The following kinds of men may be taken up with, simply for the
   purpose of getting their money:
\item{*} Men of independent income
\item{*} Young men
\item{*} Men who are free from any ties
\item{*} Men who hold places of authority under the king
\item{*} Men who have secured their means of livelihood without difficulty
\item{*} Men possessed of unfailing sources of income
\item{*} Men who consider themselves handsome
\item{*} Men who are always praising themselves
\item{*} One who is a eunuch, but wishes to be thought a man
\item{*} One who hates his equals One who is naturally liberal
\item{*} One who has influence with the king or his ministers
\item{*} One who is always fortunate
\item{*} One who is proud of his wealth
\item{*} One who disobeys the orders of his elders
\item{*} One upon whom the members of his caste keep an eye
\item{*} An only son whose father is wealthy
\item{*} An ascetic who is internally troubled with desire
\item{*} A brave man
\item{*} A physician of the king
\item{*} Previous acquaintances
       
\myitem
   On the other hand, those who are possessed of excellent qualities are
   to be resorted to for the sake of love, and fame. Such men are as
   follows:
   
\myitem
   Men of high birth, learned, with a good knowledge of the world, and
   doing the proper things at the proper times, poets, good story
   tellers, eloquent men, energetic men, skilled in various arts,
   far-seeing into the future, possessed of great minds, full of
   perseverance, of a firm devotion, free from anger, liberal,
   affectionate to their parents, and with a liking for all social
   gatherings, skilled in completing verses begun by others and in
   various other sports, free from all disease, possessed of a perfect
   body, strong, and not addicted to drinking, powerful in sexual
   enjoyment, sociable, showing love towards women and attracting their
   hearts to himself, but not entirely devoted to them, possessed of
   independent means of livelihood, free from envy, and last of all, free
   from suspicion.
   
\myitem
   Such are the good qualifies of a man.
   
\myitem
   The woman also should have the following characteristics:
   
\myitem
   She should be possessed of beauty, and amiability, with auspicious
   body marks. She should have a liking for good qualifies in other
   people, as also a liking for wealth. She should take delight in sexual
   unions, resulting from love, and should be of a firm mind, and of the
   same class as the man with regard to sexual enjoyment.
   
\myitem
   She should always be anxious to acquire and obtain experience and
   knowledge, be free from avarice, and always have a liking for social
   gatherings, and for the arts.
   
\myitem
   The following are the ordinary qualities of all women:
   
\myitem
   To be possessed of intelligence, good disposition, and good manners;
   to be straightforward in behaviour, and to be grateful; to consider
   well the future before doing anything; to possess activity, to be of
   consistent behaviour, and to have a knowledge of the proper times and
   places for doing things; to speak always without meanness, loud
   laughter, malignity, anger, avarice, dullness, or stupidity; to have a
   knowledge of the Kama Sutra, and to be skilled in all the arts
   connected with it.
   
\myitem
   The faults of women are to be known by the absence of any of the above
   mentioned good qualities.
   
\myitem
   The following kinds of men are not fit to be resorted to by
   courtesans:
   
\myitem
   One who is consumptive; one who is sickly; one whose mouth contains
   worms; one whose breath smells like human excrement; one whose wife is
   dear to him; one who speaks harshly; one who is always suspicious; one
   who is avaricious; one who is pitiless; one who is a thief; one who is
   self-conceited; one who has a liking for sorcery; one who does not
   care for respect or disrespect; one who can be gained over even by his
   enemies by means of money; and lastly, one who is extremely bashful.
   
\myitem
   Ancient authors are of opinion that the causes of a courtesan
   resorting to men are love, fear, money, pleasure, returning some act
   of enmity, curiosity, sorrow, constant intercourse, Dharma, celebrity,
   compassion, the desire of having a friend, shame, the likeness of the
   man to some beloved person, the search after good fortune, the getting
   rid of the love of somebody else, the being of the same class as the
   man with respect to sexual union, living in the same place, constancy,
   and poverty. But Vatsyayana decides that desire of wealth, freedom
   from misfortune, and love are the only causes that affect the union of
   courtesans with men.
   
\myitem
   Now a courtesan should not sacrifice money to her love, because money
   is the chief thing to be attended to. But in cases of fear, etc., she
   should pay regard to strength and other qualities. Moreover, even
   though she be invited by any man to join him, she shoUld not at once
   consent to a union, because men are apt to despise things which are
   easily acquired. On such occasions she should first send the
   shampooers, and the singers, and the jesters, who may be in her
   service, or, in their absence the Pithamardas, or confidants, and
   others, to find out the state of his feelings, and the condition of
   his mind. By means of these persons she should ascertain whether the
   man is pure or impure, affected, or the reverse, capable of
   attachment, or indifferent, liberal or niggardly; and if she finds him
   to her liking, she should then employ the Vita and others to attach
   his mind to her.
   
\myitem
   Accordingly, the Pithamarda should bring the man to her house, under
   the pretence of seeing the fights of quails, cocks, and rams, of
   hearing the mania (a kind of starling) talk, or of seeing some other
   spectacle, or the practice of some art; or he may take the woman to
   the abode of the man. After this, when the man comes to her house the
   woman should give him something capable of producing curiosity, and
   love in his heart, such as an affectionate present, telling him that
   it was specially designed for his use. She should also amuse him for a
   long time by telling him such stories, and doing such things as he may
   take most delight in. When he goes away she should frequently send to
   him a female attendant, skilled in carrying on a jesting conversation,
   and also a small present at the same time. She should also sometimes
   go to him herself under the pretence of some business, and accompanied
   by the Pithamarda.
   
\myitem
   Thus end the means of attaching to herself the man desired.
   
\myitem
   There are also some verses on the subject as follows:
   
\myitem
   `When a lover comes to her abode, a courtesan should give him a
   mixture of betel leaves and betel nut, garlands of flowers, and
   perfumed ointments, and, showing her skill in arts, should entertain
   him with a long conversation. She should also give him some loving
   presents, and make an exchange of her own things with his, and at the
   same time should show him her skill in sexual enjoyment. When a
   courtesan is thus united with her lover she should always delight him
   by affectionate gifts, by conversation, and by the application of
   tender means of enjoyment.'


\vfill\eject

\centerline{\myf CHAPTER II}
\centerline{\myf OF LIVING LIKE A WIFE}

\myitem
   WHEN a courtesan is living as a wife with her lover, she should behave
   like a chaste woman, and do everything to his satisfaction. Her duty
   in this respect, in short, is, that she should give him pleasure, but
   should not become attached to him, though behaving as if she were
   really attached.
   
\myitem
   Now the following is the manner in which she is to conduct herself, so
   as to accomplish the above mentioned purpose. She should have a mother
   dependent on her, one who should be represented as very harsh, and who
   looked upon money as her chief object in life. In the event of there
   being no mother, then an old and confidential nurse should play the
   same role. The mother or nurse, on their part, should appear to be
   displeased with the lover, and forcibly take her away from him. The
   woman herself should always show pretended anger, dejection, fear, and
   shame on this account, but should not disobey the mother or nurse at
   any time.
   
\myitem
   She should make out to the mother or nurse that the man is suffering
   from bad health, and making this a pretext for going to see him, she
   should go on that account. She is, moreover, to do the following
   things for the purpose of gaining the man's favour:
   
\myitem
   Sending her female attendant to bring the flowers used by him on the
   previous day, in order that she may use them herself as a mark of
   affection, also asking for the mixture of betel nut and leaves that
   have remained uneaten by him; expressing wonder at his knowledge of
   sexual intercourse, and the several means of enjoyment used by him;
   learning from him the sixty-four kinds of pleasure mentioned by
   Babhravya; continually practising the ways of enjoyment as taught by
   him, and according to his liking; keeping his secrets; telling him her
   own desires and secrets; concealing her anger; never neglecting him on
   the bed when he turns his face towards her; touching any parts of his
   body according to his wish; kissing and embracing him when he is
   asleep; looking at him with apparent anxiety when he is wrapt in
   thought, or thinking of some other subject than herself; showing
   neither complete shamelessness, nor excessive bashfulness when he
   meets her, or sees her standing on the terrace of her house from the
   public road; hating his enemies; loving those who are dear to him;
   showing a liking for that which he likes; being in high or low spirits
   according to the state that he is in himself; expressing a curiosity
   to see his wives; not continuing her anger for a long time; suspecting
   even the marks and wounds made by herself with. her nails and teeth on
   his body to have been made by some other woman; keeping her love for
   him unexpressed by words, but showing it by deeds, and signs, and
   hints; remaining silent when he is asleep, intoxicated, or sick; being
   very attentive when he describes his good actions, and reciting them
   afterwards to his praise and benefit; giving witty replies to him if
   he be sufficiently attached to her; listening to all his stories,
   except those that relate to her rivals; expressing feelings of
   dejection and sorrow if he sighs, yawns, or falls down; pronouncing
   the words `live long' when he sneezes; pretending to be ill, or to
   have the desire of pregnancy, when she feels dejected; abstaining from
   praising the good qualities of anybody else, and from censuring those
   who possess the same faults as her own man; wearing anything that may
   have been given to her by him; abstaining from putting on her
   ornaments, and from taking food when he is in pain, sick,
   low-spirited, or suffering from misfortune, and condoling and
   lamenting with him over the same; wishing to accompany him if he
   happens to leave the country himself or if he be banished from it by
   the king; expressing a desire not to live after him; telling him that
   the whole object and desire of her life was to be united with him;
   offering previously promised sacrifices to the Deity when he acquires
   wealth, or has some desire fulfilled, or when he has recovered from
   some illness or disease; putting on ornaments every day; not acting
   too freely with him; reciting his name and the name of his family in
   her songs placing his hand on her loins, bosom and forehead, and
   falling asleep after feeling the pleasure of his touch; sitting on his
   lap and falling asleep there; wishing to have a child by him; desiring
   not to live longer than he does; abstaining from revealing his secrets
   to others; dissuading him from vows and fasts by saying `let the sin
   fall upon me'; keeping vows and fasts along with him when it is
   impossible to change his mind on the subject; telling him that vows
   and fasts are difficult to be observed, even by herself, when she has
   any dispute with him about them; looking on her own wealth and his
   without any distinction; abstaining from going to public assemblies
   without him, and accompanying him when he desires her to do so; taking
   delight in using things previously used by him, and in eating food
   that he has left uneaten; venerating his family, his disposition, his
   skill in the arts, his learning, his caste, his complexion, his native
   country, his friends, his good qualifies, his age, and his sweet
   temper; asking him to sing, and to do other such like things, if able
   to do them; going to him without paying any regard to fear, to cold,
   to heat, or to rain; saying with regard to the next world that he
   should be her lover even there; adapting her tastes, disposition and
   actions to his liking; abstaining from sorcery; disputing continually
   with her mother on the subject of going to him, and, when forcibly
   taken by her mother to some other place, expressing her desire to die
   by taking poison, by starving herself to death, by stabbing herself
   with some weapon, or by hanging herself; and lastly assuring the man
   of her constancy and love by means of her agents, and receiving money
   herself, but abstaining from any dispute with her mother with regard
   to pecuniary matters.
   
\myitem
   When the man sets out on a journey, she should make him swear that he
   will return quickly, and in his absence should put aside her vows of
   worshipping the Deity, and should wear no ornaments except those that
   are lucky. If the time fixed for his return has passed, she should
   endeavour to ascertain the real time of his return from omens, from
   the reports of the people, and from the positions of the planets, the
   moon and the stars. On occasions of amusement, and of auspicious
   dreams, she should say `Let me be soon united to him.' If, moreover,
   she feels melancholy, or sees any inauspicious omen, she should
   perform some rite to appease the Deity.
   
\myitem
   When the man does return home she should worship the God Kama%
%%',     should be footnote 1??
\footnote{$^1$}{Kama, i.e. the Indian Cupid.}
   and
   offer oblations to other Deities, and having caused a pot filled with
   water to be brought by her friends, she should perform the worship in
   honour of the crow who eats the offerings which we make to the manes
   of deceased relations. After the first visit is over she should ask
   her lover also to perform certain rites, and this he will do if he is
   sufficiently attached to her.
   
\myitem
   Now a man is said to be sufficiently attached to a woman when his love
   is disinterested; when he has the same object in view as his beloved
   one; when he is quite free from any suspicions on her account; and
   when he is indifferent to money with regard to her.
   
\myitem
   Such is the manner of a courtesan living with a man like a wife, and
   set forth here for the sake of guidance from the rules of Dattaka.
   What is not laid down here should be practised according to the custom
   of the people, and the nature of each individual man.
   
\myitem
   There are also two verses on the subject as follows:
   
\myitem
   `The extent of the love of women is not known, even to those who are
   the objects of their affection, on account of its subtlety, and on
   account of the avarice, and natural intelligence of womankind.'
   
\myitem
   `Women are hardly ever known in their true light, though they may love
   men, or become indifferent towards them, may give them delight, or
   abandon them, or may extract from them all the wealth that they may
   possess.


\vfill\eject

\centerline{\myf CHAPTER III}
\centerline{\myf OF THE MEANS OF GETTING MONEY, OF THE SIGNS OF THE}
\centerline{\myf CHANGE OF A LOVER'S FEELINGS, AND}
\centerline{\myf OF THE WAY TO GET RID OF HIM}

\myitem
   MONEY is got out of a lover in two ways:
   
\myitem
   By natural or lawful means, and by artifices. Old authors are of
   opinion that when a courtesan can get as much money as she wants from
   her lover, she should not make use of artifice. But Vatsyayana lays
   down that though she may get some money from him by natural means, yet
   when she makes use of artifice he gives her doubly more, and therefore
   artifice should be resorted to for the purpose of extorting money from
   him at all events.
   
\myitem
   Now the artifices to be used for getting money from her lover are as
   follows:
\item{} Taking money from him on different occasions, for the purpose of
     purchasing various articles, such as ornaments, food, drink,
     flowers, perfumes and clothes, and either not buying them, or
     getting from him more than their cost.
\item{} Praising his intelligence to his face.
\item{} Pretending to be obliged to make gifts on occasion of festivals
     connected with vows, trees, gardens, temples, or tanks.\footnote{$^1$}
         {On the completion of a vow a festival takes place. Some trees,
          such as the Peepul and Banyan trees, are invested with sacred
          threads like the Brahman's, and on the occasion of this
          ceremony a festival is given. In the same way when gardens are
          made, and tanks or temples built, then also festivals are
          observed.}
\item{} Pretending that at the time of going to his house, her jewels have
     been stolen either by the king's guards, or by robbers.
\item{} Alleging that her property has been destroyed by fire, by the
     falling of her house, or by the carelessness of her servants.
\item{} Pretending to have lost the ornaments of her lover along with her
     own.
\item{} Causing him to hear through other people of the expenses incurred
     by her in coming to see him.
\item{} Contracting debts for the sake of her lover.
\item{} Disputing with her mother on account of some expense incurred by
     her for her lover, and which was not approved of by her mother.
\item{} Not going to parties and festivities in the houses of her friends
     for the want of presents to make to them, she having previously
     informed her lover of the valuable presents given to her by these
     very friends.
\item{} Not performing certain festive rites under the pretence that she
     has no money to perform them with.
\item{} Engaging artists to do something for her lover.
\item{} Entertaining physicians and ministers for the purpose of attaining
     some object.
\item{} Assisting friends and benefactors both on festive occasions, and in
     misfortune.
\item{} Performing household rites.
\item{} Having to pay the expenses of the ceremony of marriage of the son
     of a female friend.
\item{} Having to satisfy curious wishes including her state of pregnancy.
\item{} Pretending to be ill, and charging her cost of treatment.
\item{} Having to remove the troubles of a friend.
\item{} Selling some of her ornaments, so as to give her lover a present.
\item{} Pretending to sell some of her ornaments, furniture, or cooking
     utensils to a trader, who has been already tutored how to behave in
     the matter.
\item{} Having to buy cooking utensils of greater value than those of other
     people, so that they might be more easily distinguished, and not
     changed for others of an inferior description.
\item{} Remembering the former favours of her lover, and causing them
     always to be spoken of by her friends and followers.
\item{} Informing her lover of the great gains of other courtesans.
\item{} Describing before them, and in the presence of her lover, her own
     great gains, and making them out to be greater even than theirs,
     though such may not have been really the case.
\item{} Openly opposing her mother when she endeavours to persuade her to
     take up with men with whom she has been formerly acquainted, on
     account of the great gains to be got from them.
\item{} Lastly, pointing out to her lover the liberality of his rivals.

\myitem
   Thus end the ways and means of getting money.
     
\myitem
   A woman should always know the state of the mind, of the feelings, and
   of the disposition of her lover towards her from the changes of his
   temper, his manner, and the colour of his face.
   
\myitem
   The behaviour of a waning lover is as follows:
\item{} He gives the woman either less than is wanted, or something else
     than that which is asked for.
\item{} He keeps her in hopes by promises.
\item{} He pretends to do one thing, and does something else.
\item{} He does not fulfil her desires.
\item{} He forgets his promises, or does something else than that which he
     has promised.
\item{} He speaks with his own servants in a mysterious way.
\item{} He sleeps in some other house under the pretence of having to do
     something for a friend.
\item{} Lastly, he speaks in private with the attendants of a woman with
     whom he was formerly acquainted.
     
\myitem
   Now when a courtesan finds that her lover's disposition towards her is
   changing, she should get possession of all his best things before he
   becomes aware of her intentions, and allow a supposed creditor to take
   them away forcibly from her in satisfaction of some pretended debt.
   After this, if the lover is rich, and has always behaved well towards
   her, she should ever treat him with respect; but if he is poor and
   destitute, she should get rid of him as if she had never been
   acquainted with him in any way before.
   
\myitem
   The means of getting rid of a lover are as follows:
\item{} Describing the habits and vices of the lover as disagreeable and
     censurable, with the sneer of the lip, and the stamp of the foot.
\item{} Speaking on a subject with which he is not acquainted.
\item{} Showing no admiration for his learning, and passing a censure upon
     it.
\item{} Putting down his pride.
\item{} Seeking the company of men who are superior to him in learning and
     wisdom.
\item{} Showing a disregard for him on all occasions.
\item{} Censuring men possessed of the same faults as her lover.
\item{} Expressing dissatisfaction at the ways and means of enjoyment used
     by him.
\item{} Not giving him her mouth to kiss.
\item{} Refusing access to her jaghana, i.e. the part of the body between
     the navel and the thighs.
\item{} Showing a dislike for the wounds made by his nails and teeth.
\item{} Not pressing close up against him at the time when he embraces her.
\item{} Keeping her limbs without movement at the time of congress.
\item{} Desiring him to enjoy her when he is fatigued.
\item{} Laughing at his attachment to her.
\item{} Not responding to his embraces.
\item{} Turning away from him when be begins to embrace her.
\item{} Pretending to be sleepy.
\item{} Going out visiting, or into company, when she perceives his desire
     to enjoy her during the daytime.
\item{} Mis-constructing his words.
\item{} Laughing without any joke, or, at the time of any joke made by him,
     laughing under some pretence.
\item{} Looking with side glances at her own attendants, and clapping her
     hands when he says anything.
\item{} Interrupting him in the middle of his stories, and beginning to
     tell other stories herself.
\item{} Reciting his faults and his vices, and declaring them to be
     incurable.
\item{} Saying words to her female attendants calculated to cut the heart
     of her lover to the quick.
\item{} Taking care not to look at him when he comes to her.
\item{} Asking him what cannot be granted.
\item{} And, after all, finally dismissing him.
     
\myitem
   There are also two verses on this subject as follows:
   
\myitem
   `The duty of a courtesan consists in forming connections with suitable
   men after due and full consideration, and attaching the person with
   whom she is united to herself; in obtaining wealth from the person who
   is attached to her, and then dismissing him after she has taken away
   all his possessions.'
   
\myitem
   `A courtesan leading in this manner the life of a wife is not troubled
   with too many lovers, and yet obtains abundance of wealth.'


\vfill\eject

\centerline{\myf CHAPTER IV}
\centerline{\myf ABOUT RE-UNION WITH A FORMER LOVER}

\myitem
   WHEN a courtesan abandons her present lover after all his wealth is
   exhausted, she may then consider about her reunion with a former
   lover. But she should return to him only if he has acquired fresh
   wealth, or is still wealthy, and if he is still attached to her. And
   if this man be living at the time with some other woman she should
   consider well before she acts.
   
\myitem
   Now such a man can only be in one of the six following conditions:
\item{} He may have left the first woman of his own accord, and may even
     have left another woman since then.
\item{} He may have been driven away from both women.
\item{} He may have left the one woman of her own accord, and been driven
     away by the other.
\item{} He may have left the one woman of his own accord, and be living
     with another woman.
\item{} He may have been driven away from the one woman, and left the other
     of his own accord.
\item{} He may have been driven away by the one woman, and may be living
     with another.
     
\myitem
   Now if the man has left both women of his own accord, he should not be
   resorted to, on account of the fickleness of his mind, and his
   indifference to the excellences of both of them.
   
\myitem
   As regards the man who may have been driven away from both women, if
   he has been driven away from the last one because the woman could get
   more money from some other man, then he should be resorted to, for if
   attached to the first woman he would give her more money, through
   vanity and emulation to spite the other woman. But if he has been
   driven away by the woman on account of his poverty, or stinginess, he
   should not then be resorted to.
   
\myitem
   In the case of the man who may have left the one woman of his own
   accord, and been driven away by the other, if he agrees to return to
   the former and give her plenty of money beforehand, then he should be
   resorted to.
   
\myitem
   In the case of the man who may have left the one woman of his own
   accord, and be living with another woman, the former (wishing to take
   up with him again) should first ascertain if he left her in the first
   instance in the hope of finding some particular excellence in the
   other woman, and that not having found any such excellence, he was
   willing to come back to her, and to give her much money on account of
   his conduct, and on account of his affection still existing for her.
   
\myitem
   Or, whether, having discovered many faults in the other woman, he
   would now see even more excellences in herself than actually exist,
   and would be prepared to give her much money for these qualities.
   
\myitem
   Or, lastly, to consider whether he was a weak man, or a man fond of
   enjoying many women, or one who liked a poor woman, or one who never
   did anything for the woman that he was with. After maturely
   considering all these things, she should resort to him or not,
   according to circumstances.
   
\myitem
   As regards the man who may have been driven away from the one woman,
   and left the other of his own accord, the former woman (wishing to
   reunite with him) should first ascertain whether he still has any
   affection for her, and would consequently spend much money upon her;
   or whether, being attached to her excellent qualities, he did not take
   delight in any other woman; or whether, being driven away from her
   formerly before completely satisfying his sexual desires, he wished to
   get back to her, so as to be revenged for the injury done to him; or
   whether he wished to create confidence in her mind, and then take back
   from her the wealth which she formerly took from him, and finally
   destroy her; or, lastly, whether he wished first to separate her from
   her present lover, and then to break away from her himself. If, after
   considering all these things, sire is of opinion that his intentions
   are really pure and honest, she can reunite herself with him. But if
   his mind be at all tainted with evil intentions, he should be avoided.
   
\myitem
   In the case of the man who may have been driven away by one woman, and
   be living with another, if the man makes overtures to return to the
   first one, the courtesan should consider well before she acts, and
   while the other woman is engaged in attracting him to herself, she
   should try in her turn (though keeping herself behind the scenes) to
   gain him over, on the grounds of any of the following considerations:
\item{} That he was driven away unjustly and for no proper reason, and now
     that he has gone to another woman, every effort must be used to
     bring him back to myself.
\item{} That if he were once to converse with me again, he would break away
     from the other woman.
\item{} That the pride of my present lover would be put down by means of
     the former one.
\item{} That he has become wealthy, has secured a higher position, and
     holds a place of authority under the king.
\item{} That he is separate from his wife.
\item{} That he is now independent.
\item{} That he lives apart from his father, or brother.
\item{} That by making peace with him, I shall be able to get hold of a
     very rich man, who is now prevented from coming to me by my present
     lover.
\item{} That as he is not respected by his wife, I shall now be able to
     separate him from her.
\item{} That the friend of this man loves my rival, who hates me cordially,
     I shall therefore by this means separate the friend from his
     mistress.
\item{} And lastly, I shall bring discredit upon him by bringing him back
     to me, thus showing the fickleness of his mind.
     
\myitem
   When a courtesan is resolved to take up again with a former lover, her
   Pithamarda and other servants should tell him that his former
   expulsion from the woman's house was caused by the wickedness of her
   mother; that the woman loved him just as much as ever at that time,
   but could not help the occurrence on account of her deference to her
   mother's will; that she hated the union of her present lover, and
   disliked him excessively. In addition to this, they should create
   confidence in his mind by speaking to him of her former love for him,
   and should allude to the mark of that love that she has ever
   remembered. This mark of her love should be connected with some kind
   of pleasure that may have been practised by him, such as his way of
   kissing her, or manner `of having connection with her.
   
\myitem
   Thus end the ways of bringing about a reunion with a former lover.
   
\myitem
   When a woman has to choose between two lovers, one of whom was
   formerly united with her, while the other is a stranger, the Acharyas
   (sages) are of opinion that the first one is preferable, because his
   disposition and character being already known by previous careful
   observation, he can be easily pleased and satisfied; but Vatsyayana
   thinks that a former lover, having already spent a great deal of his
   wealth, is not able or willing to give much money again, and is not
   therefore to be relied upon so much as a stranger. Particular cases
   may however arise differing from this general rule on account of the
   different natures of men.
   
\myitem
   There are also verses on the subject as follows:
   
\myitem
   `Reunion with a former lover may be desirable so as to separate some
   particular woman from some particular man, or some particular man from
   some particular woman, or to have a certain effect upon the present
   lover.'
   
\myitem
   `When a man is excessively attached to a woman, he is afraid of her
   coming into contact with other men; he does not then regard or notice
   her faults and he gives her much wealth through fear of her leaving
   him.'
   
\myitem
   `A courtesan should be agreeable to the man who is attached to her,
   and despise the man who does not care for her. If while she is living
   with one man, a messenger comes to her from some other man, she may
   either refuse to listen to any negotiations on his part, or appoint a
   fixed time for him to visit her, but she should not leave the man who
   may be living with her and who may be attached to her.'
   
\myitem
   `A wise woman should only renew her connection with a former lover, if
   she is satisfied that good fortune, gain, love, and friendship, are
   likely to be the result of such a reunion.'


\vfill\eject

\centerline{\myf CHAPTER V}
\centerline{\myf OF DIFFERENT KINDS OF GAIN}

\myitem
   WHEN a courtesan is able to realize much money every day, by reason of
   many customers, she should not confine herself to a single lover;
   under such circumstances, she should fix her rate for one night, after
   considering the place, the season, and the condition of the people,
   and having regard to her own good qualities and good looks, and after
   comparing her rates with those of other courtesans. She can inform her
   lovers, and friends, and acquaintances about these charges. If,
   however, she can obtain a great gain from a single lover, she may
   resort to him alone, and live with him like a wife.
   
\myitem
   Now the sages are of opinion that, when a courtesan has the chance of
   an equal gain from two lovers at the same time, a preference should be
   given to the one who would give her the kind of thing which she wants.
   But Vatsyayana says that the preference should be given to the one who
   gives her gold, because it cannot be taken back like some other
   things, it can be easily received, and is also the means of procuring
   anything that may be wished for. Of such things as gold, silver,
   copper, bell metal, iron, pots, furniture, beds, upper garments, under
   vestments, fragrant substances, vessels made of gourds, ghee, oil,
   corn, cattle, and other things of a like nature, the first - gold - is
   superior to all the others.
   
\myitem
   When the same labour is required to gain any two lovers, or when the
   same kind of thing is to be got from each of them, the choice should
   be made by the advice of a friend, or it may be made from their
   personal qualities, or from the signs of good or bad fortune that may
   be connected with them.
   
\myitem
   When there are two lovers, one of whom is attached to the courtesan,
   and the other is simply very generous, the sages say that the
   preference should be given to the generous lover, but Vatsyayana is of
   opinion that the one who is really attached to the courtesan should be
   preferred, because he can be made to be generous, even as a miser
   gives money if he becomes fond of a woman, but a mail who is simply
   generous cannot be made to love with real attachment. But among those
   who are attached to her, if there is one who is poor, and one who is
   rich, the preference is of course to be given to the latter.
   
\myitem
   When there are two lovers, one of whom is generous, and the other
   ready to do any service for the courtesan, some sages say that the one
   who is ready to do the service should be preferred, but Vatsyayana is
   of opinion that a man who does a service thinks that he has gained his
   object when he has done something once, but a generous man does not
   care for what he has given before. Even here the choice should be
   guided by the likelihood of the future good to be derived from her
   union with either of them.
   
\myitem
   When one of the two lovers is grateful, and the other liberal, some
   sages say that the liberal one should be preferred, but Vatsyayana is
   of opinion that the former should be chosen, because liberal men are
   generally haughty, plain spoken, and wanting in consideration towards
   others. Even though these liberal men have been on friendly terms for
   a long time, yet if they see any fault in the courtesan, or are told
   lies about her by some other woman, they do not care for past
   services, but leave abruptly. On the other hand the grateful man does
   not at once break off from her, on account of a regard for the pains
   she may have taken to please him. In this case also the choice is to
   be guided with respect to what may happen in future.
   
\myitem
   When an occasion for complying with the request of a friend, and a
   chance of getting money come together, the sages say that the chance
   of getting money should be preferred. But Vatsyayana thinks that the
   money can be obtained tomorrow as well as today, but if the request of
   a friend be riot at once complied with, he may become disaffected.
   Even here, in making the choice, regard must be paid to future good
   fortune.
   
\myitem
   On such an occasion, however, the courtesan might pacify her friend by
   pretending to have some work to do, and telling him that his request
   will be complied with next day, and in this way secure the chance of
   getting the money that has been offered her.
   
\myitem
   When the chance of getting money and the chance of avoiding some
   disaster come at the same time, the sages are of opinion that the
   chance of getting money should be preferred, but Vatsyayana says that
   money has only a limited importance, while a disaster that is once
   averted may never occur again. Here, however, the choice should be
   guided by the greatness or smallness of the disaster.
   
\myitem
   The gains of the wealthiest and best kind of courtesans are to be
   spent as follows:
   
\myitem
   Building temples, tanks, and gardens; giving a thousand cows to
   different Brahmans; carrying on the worship of the Gods, and
   celebrating festivals in their honour; and lastly, performing such
   vows as may be within their means.
   
\myitem
   The gains of other courtesans are to be spent as follows:
   
\myitem
   Having a white dress to wear every day; getting sufficient food and
   drink to satisfy hunger and thirst; eating daily a perfumed tambula,
   i.e. a mixture of betel nut and betel leaves; and wearing ornaments
   gilt with gold. The sages say that these represent the gains of all
   the middle and lower classes of courtesans, but Vatsyayana is of
   opinion that their gains cannot be calculated, or fixed in any way, as
   these depend on the influence of the place, the customs of the people,
   their own appearance, and many other things.
   
\myitem
   When a courtesan wants to keep some particular man from some other
   woman; or wishes to get him away from some woman to whom he may be
   attached or to deprive some woman of the gains realized by her from
   him; or if she thinks that she would raise her position or enjoy some
   great good fortune or become desirable to all men by uniting herself
   with this man; or if she wishes to get his assistance in averting some
   misfortune; or is really attached to him and loves him; or wishes to
   injure some body through his means; or has regard to some former
   favour conferred upon her by him; or wishes to be united with him
   merely from desire; for any of the above reasons, she should agree to
   take from him only a small sum of money in a friendly way.
   
\myitem
   When a courtesan intends to abandon a particular lover, and take up
   with another one; or when she has reason to believe that her lover
   will shortly leave her, and return to his wives; or that having
   squandered all his money, and become penniless, his guardian, or
   master, or father would come and take him away; or that her lover is
   about to lose his position or, lastly, that he is of a very fickle
   mind, she should, under any of these circumstances, endeavour to get
   as much money as she can from him as soon as possible.
   
\myitem
   On the other hand, when the courtesan thinks that her lover is about
   to receive valuable presents; or get a place of authority from the
   king; or be near the time of inheriting a fortune; or that his ship
   would soon arrive laden with merchandise; or that he has large stocks
   of corn and other commodities; or that if anything was done for him it
   would not be done in vain; or that he is always true to his word; then
   should she have regard to her future welfare, and live with the man
   like a wife.
   
\myitem
   There are also verses on the subject as follows:
   
\myitem
   `In considering her present gains, and her future welfare, a courtesan
   should avoid such persons as have gained their means of subsistence
   with very great difficulty, as also those who have become selfish and
   hard-hearted by becoming the favourites of kings.'
   
\myitem
   `She should make every endeavour to unite herself with prosperous and
   well-to-do people, and with those whom it is dangerous to avoid, or to
   slight in any way. Even at some cost to herself she should become
   acquainted with energetic and liberal-minded men, who when pleased
   would give her a large sum of money, even for very little service, or
   for some small thing.'
   

\vfill\eject

\centerline{\myf CHAPTER VI}
\centerline{\myf OF GAINS AND LOSSES; ATTENDANT GAINS AND LOSSES;}
\centerline{\myf AND DOUBTS; AS ALSO OF THE DIFFERENT KINDS OF}
\centerline{\myf COURTESANS}

\myitem
   IT sometimes happens that while gains are being sought for, or
   expected to be realized, losses only are the result of our efforts.
   The causes of these losses are:
\item{*} Weakness of intellect
\item{*} Excessive love
\item{*} Excessive pride
\item{*} Excessive self conceit
\item{*} Excessive simplicity
\item{*} Excessive confidence
\item{*} Excessive anger
\item{*} Carelessness
\item{*} Recklessness
\item{*} Influence of evil genius
\item{*} Accidental circumstances
       
\myitem
   The results of these losses are:
\item{*} Expense incurred without any result
\item{*} Destruction of future good fortune
\item{*} Stoppage of gains about to be realized
\item{*} Loss of what is already obtained
\item{*} Acquisition of a sour temper
\item{*} Becoming unamiable to every body
\item{*} Injury to health
\item{*} Loss of hair and other accidents
       
\myitem
   Now gain is of three kinds: gain of wealth, gain of religious merit,
   and gain of pleasure; and similarly loss is of three kinds: loss of
   wealth, loss of religious merit, and loss of pleasure. At the time
   when gains are sought for, if other gains come along with them, these
   are called attendant gains. When gain is uncertain, the doubt of its
   being a gain is called a simple doubt. When there is a doubt whether
   either of two things will happen or not, it is called a mixed doubt.
   If while one thing is being done two results take place, it is called
   a combination of two results, and if several results follow from the
   same action, it is called a combination of results on every side.
   
\myitem
   We shall now give examples of the above.
   
\myitem
   As already stated, gain is of three kinds, and loss, which is opposed
   to gain, is also of three kinds.
   
\myitem
   When by living with a great man a courtesan acquires present wealth,
   and in addition to this becomes acquainted with other people, and thus
   obtains a chance of future fortune, and an accession of wealth, and
   becomes desirable to all, this is called a gain of wealth attended by
   other gain.
   
\myitem
   When by living with a man a courtesan simply gets money, this is
   called a gain of wealth not attended by any other gain.
   
\myitem
   When a courtesan receives money from other people besides her lover,
   the results are the chance of the loss of future good from her present
   lover; the chance of disaffection of a man securely attached to her;
   the hatred of all; and the chance of a union with some low person,
   tending to destroy her future good. This gain is called a gain of
   wealth attended by losses.
   
\myitem
   When a courtesan, at her own expense, and without any results in the
   shape of gain, has connection with a great man, or an avaricious
   minister, for the sake of diverting some misfortune, or removing some
   cause that may be threatening the destruction of a great gain, this
   loss is said to be a loss of wealth attended by gains of the future
   good which it may bring about.
   
\myitem
   When a courtesan is kind, even at her own expense, to a man who is
   very stingy, or to a man proud of his looks, or to an ungrateful man
   skilled in gaining the hearts of others, without any good resulting
   from these connections to her in the end, this loss is called a loss
   of wealth not attended by any gain.
   
\myitem
   When a courtesan is kind to any such man as described above, but who
   in addition is a favourite of the king, and moreover cruel and
   powerful, without any good result in the end, and with a chance of her
   being turned away at any moment, this loss is called a loss of wealth
   attended by other losses.
   
\myitem
   In this way gains and losses, and attendant gains and losses in
   religious merit and pleasures may become known to the reader, and
   combinations of all of them may also be made.
   
\myitem
   Thus end the remarks on gains and losses, and attendant gains and
   losses.
   
\myitem
   In the next place we come to doubts, which are again of three kinds:
   doubts about wealth, doubts about religious merit, and doubts about
   pleasures.
   
\myitem
   The following are examples:
   
\myitem
   When a courtesan is not certain how much a man may give her, or spend
   upon her, this is called a doubt about wealth.
   
\myitem
   When a courtesan feels doubtful whether she is right in entirely
   abandoning a lover from whom she is unable to get money, she having
   taken all his wealth from him in the first instance, this doubt is
   called a doubt about religious merit.
   
\myitem
   When a courtesan is unable to get hold of a lover to her liking, and
   is uncertain whether she will derive any pleasure from a person
   surrounded by his family, or from a low person, this is called a doubt
   about pleasure.
   
\myitem
   When a courtesan is uncertain whether some powerful but low principled
   fellow would cause loss to her on account of her not being civil to
   him this is called a doubt about the loss of wealth.
   
\myitem
   When a courtesan feels doubtful whether she would lose religious merit
   by abandoning a man who is attached to her without giving him the
   slightest favour, and thereby causing him unhappiness in this world
   and the next,\footnote{$^1$}
         {The souls of men who die with their desires unfulfilled are
          said to go to the world of the Manes, and not direct to the
          Supreme Spirit.}
   this doubt is called a doubt about the loss of a
   religious merit.
   
\myitem
   When a courtesan is uncertain as to whether she might create
   disaffection by speaking out, and revealing her love and thus not get
   her desire satisfied, this is called a doubt about the loss of
   pleasure.
   
\myitem
   Thus end the remarks on doubts.
   
\myitem
\centerline{Mixed Doubts}
                                      
\myitem
   The intercourse or connection with a stranger, whose disposition is
   unknown, and who may have been introduced by a lover, or by one who
   possessed authority, may be productive either of gain or loss, and
   therefore this is called a mixed doubt about the gain and loss of
   wealth.
   
\myitem
   When a courtesan is requested by a friend, or is impelled by pity to
   have intercourse with a learned Brahman, a religious student, a
   sacrificer, a devotee, or an ascetic who may have all fallen in love
   with her, and who may be consequently at the point of death, by doing
   this she might either gain or lose religious merit, and therefore this
   is called a mixed doubt about the gain and loss of religious merit.
   
\myitem
   If a courtesan relies solely upon the report of other people (i.e.
   hearsay) about a man, and goes to him without ascertaining herself
   whether he possesses good qualities or not, she may either gain or
   lose pleasure in proportion as he may be good or bad, and therefore
   this is called a mixed doubt about the gain and loss of pleasure.
   
\myitem
   Uddalika has described the gains and losses on both sides as follows:
   
\myitem
   If, when living with a lover, a courtesan gets both wealth and
   pleasure from him, it is called a gain on both sides.
   
\myitem
   When a courtesan lives with a lover at her own expense without getting
   any profit out of it, and the lover even takes back from her what he
   may have formerly given her, it is called a loss on both sides.
   
\myitem
   When a courtesan is uncertain whether a new acquaintance would become
   attached to her, and, moreover, if he became attached to her, whether
   he would give her anything, it is then called a doubt on both sides
   about gains.
   
\myitem
   When a courtesan is uncertain whether a former enemy, if made up by
   her at her own expense, would do her some injury on account of his
   grudge against her; or, if becoming attached to her, would take away
   angrily from her anything that he may have given to her, this is
   called a doubt on both sides about loss.
   
\myitem
   Babhravya has described the gains and losses on both sides as follows:
   
\myitem
   When a courtesan can get money from a man whom she may go to see, and
   also money from a man whom she may not go to see, this is called a
   gain on both sides.
   
\myitem
   When a courtesan has to incur further expense if she goes to see a
   man, and yet runs the risk of incurring an irremediable loss if she
   does not go to see him, this is called a loss on both sides.
   
\myitem
   When a courtesan is uncertain whether a particular man would give her
   anything on her going to see him, without incurring expense on her
   part or whether on her neglecting him another man would give her
   something, this is called a doubt on both sides about gain.
   
\myitem
   When a courtesan is uncertain whether, on going at her own expense to
   see an old enemy, he would take back from her what he may have given
   her, or whether by her not going to see him he would cause some
   disaster to fall upon her, this is called a doubt on both sides about
   loss.
   
\myitem
   By combining the above, the following six kinds of mixed results are
   produced:
\item{*} Gain on one side, and loss on the other
\item{*} Gain on one side, and doubt of gain on the other
\item{*} Gain on one side, and doubt of loss on the other
\item{*} Loss on one side, and doubt of gain on the other
\item{*} Doubt of gain on one side, and doubt of loss on the other
\item{*} Doubt of loss on one side, and loss on the other
       
\myitem
   A courtesan, having considered all the above things and taken counsel
   with her friends, should act so as to acquire gain, the chances of
   great gain, and the warding off of any great disaster. Religious merit
   and pleasure should also be formed into separate combinations like
   those of wealth, and then all should be combined with each other, so
   as to form new combinations.
   
\myitem
   When a courtesan consorts with men she should cause each of them to
   give her money as well as pleasure. At particular times, such as the
   Spring Festivals, etc., she should make her mother announce to the
   various men, that on a certain day her daughter would remain with the
   man who would gratify such and such a desire of hers.
   
\myitem
   When young men approach her with delight, she should think of what she
   may accomplish through them.
   
\myitem
   The combination of gains and losses on all sides are gain on one side,
   and loss on all others; loss on one side and gain on all others; gain
   on all sides, loss on all sides.
   
\myitem
   A courtesan should also consider doubts about gain and doubts about
   loss with reference both to wealth, religious merit, and pleasure.
   
\myitem
   Thus ends the consideration of gain, loss, attendant gains, attendant
   losses, and doubts.
   
\myitem
   The different kinds of courtesans are:
\item{*} A bawd
\item{*} A female attendant
\item{*} An unchaste woman
\item{*} A dancing girl
\item{*} A female artisan
\item{*} A woman who has left her family
\item{*} A woman living on her beauty
\item{*} And, finally, a regular courtesan
       
\myitem
   All the above kinds of courtesans are acquainted with various kinds of
   men, and should consider the ways of getting money from them of
   pleasing them, of separating themselves from them, and of reuniting
   with them. They should also take into consideration particular gains
   and losses, attendant gains and losses, and doubts in accordance with
   their several conditions.
   
\myitem
   Thus end the considerations of courtesans.
   
\myitem
   There are also two verses on the subject as follows:
   
\myitem
   `Men want pleasure, while women want money, and therefore this part,
   which treats of the means of gaining wealth, should be studied.'
   
\myitem
   `There are some women who seek for love, and there are others who seek
   for money; for the former the ways of love are told in previous
   portions of this work, while the ways of getting money, as practised
   by courtesans, are described in this part.


\vfill\eject

\centerline{\myf PART VII}
\centerline{\myf ON THE MEANS OF ATTRACTING OTHERS TO ONE'S SELF}
\medskip
\centerline{\myf CHAPTER I}
\centerline{\myf ON PERSONAL ADORNMENT; ON SUBJUGATING THE HEARTS}
\centerline{\myf OF OTHERS; AND ON TONIC MEDICINES}

\myitem
   WHEN a person fails to obtain the object of his desires by any of the
   ways previously related, he should then have recourse to other ways of
   attracting others to himself.
   
\myitem
   Now good looks, good qualities, youth, and liberality are the chief
   and most natural means of making a person agreeable in the eyes of
   others. But in the absence of these a man or a woman must have resort
   to artificial means, or to art, and the following are some recipes
   that may be found useful.
   
\myitem
   An ointment made of the tabernamontana coronaria, the costus speciosus
   or arabicus, and the flacourtia cataphracta, can be used as an unguent
   of adornment.
   
\myitem
   If a fine powder is made of the above plants, and applied to the wick
   of a lamp, which is made to burn with the oil of blue vitrol, the
   black pigment or lamp black produced therefrom, when applied to the
   eyelashes, has the effect of making a person look lovely.
   
\myitem
   The oil of the hogweed, the echites putescens, the sarina plant, the
   yellow amaranth, and the leaf of the nymphae, if applied to the body,
   has the same effect.
   
\myitem
   A black pigment from the same plants produces a similar effect.
   
\myitem
   By eating the powder of the nelumbrium speciosum, the blue lotus, and
   the mesna roxburghii, with ghee and honey, a man becomes lovely in the
   eyes of others.
   
\myitem
   The above things, together with the tabernamontana coronaria, and the
   xanthochymus pictorius, if used as an ointment, produce the same
   results.
   
\myitem
   If the bone of a peacock or of a hyena be covered with gold, and tied
   on the right hand, it makes a man lovely in the eyes of other people.
   
\myitem
   In the same way, if a bead, made of the seed of the jujube, or of the
   conch shell, be enchanted by the incantations mentioned in the
   Atharvana Veda, or by the incantations of those well skilled in the
   science of magic, and tied on the hand, it produces the same result as
   described above.
   
\myitem
   When a female attendant arrives at the age of puberty, her master
   should keep her secluded, and when men ardently desire her on account
   of her seclusion, and on account of the difficulty of approaching her,
   he should then bestow her hand on such a person as may endow her with
   wealth and happiness.
   
\myitem
   This is a means of increasing the loveliness of a person in the eyes
   of others.
   
\myitem
   In the same way, when the daughter of a courtesan arrives at the age
   of puberty, the mother should get together a lot of young men of the
   same age, disposition, and knowledge as her daughter, and tell them
   that she would give her in marriage to the person who would give her
   presents of a particular kind.
   
\myitem
   After this the daughter should be kept in seclusion as far as
   possible, and the mother should give her in marriage to the man who
   may be ready to give her the presents agreed upon. If the mother is
   unable to get so much out of the man, she should show some of her own
   things as having been given to the daughter by the bridegroom.
   
\myitem
   Or the mother may allow her daughter to be married to the man
   privately, as if she was ignorant of the whole affair, and then
   pretending that it has come to her knowledge, she may give her consent
   to the union.
   
\myitem
   The daughter, too, should make herself attractive to the sons of
   wealthy citizens, unknown to her mother, and make them attached to
   her, and for this purpose should meet them at the time of learning to
   sing, and in places where music is played, and at the houses of other
   people, and then request her mother, through a female friend, or
   servant, to be allowed to unite herself to the man who is most
   agreeable to her.\footnote{$^1$}
         {It is a custom of the courtesans of Oriental countries to give
          their daughters temporarily in marriage when they come of age,
          and after they have received a education in the Kama Sutra ad
          other arts. Full details are given of this in Early Ideas, a
          group of Hindoo stories, collected and collated by Anarya, W.
          H. Allen and Co., London, 1881.}
   
\myitem
   When the daughter of a courtesan is thus given to a man, the ties of
   marriage should be observed for one year, and after that she may do
   what she likes. But even after the end of the year, when otherwise
   engaged, if she should be now and then invited by her first husband to
   come and see him, she should put aside her present gain, and go to him
   for the night.
   
\myitem
   Such is the mode of temporary marriage among courtesans, and of
   increasing their loveliness, and their value in the eyes of others.
   What has been said about them should also be understood to apply to
   the daughters of dancing women, whose mothers should give them only to
   such persons as are likely to become useful to them in various ways.
   
\myitem
   Thus end the ways of making oneself lovely in the eyes of others.
   
\myitem
   If a man, after anointing his lingam with a mixture of the powders of
   the white thorn apple, the long pepper and, the black pepper, and
   honey, engages in sexual union with a woman, he makes her subject to
   his will.
   
\myitem
   The application of a mixture of the leaf of the plant vatodbhranta, of
   the flowers thrown on a human corpse when carried out to be burnt, and
   the powder of the bones of the peacock, and of the jiwanjiva bird
   produces the same effect.
   
\myitem
   The remains of a kite who has died a natural death, ground into
   powder, and mixed with cowach and honey, has also the same effect.
   
\myitem
   Anointing oneself with an ointment made of the plant emblica
   myrabolans has the power of subjecting women to one's will.
   
\myitem
   If a man cuts into small pieces the sprouts of the vajnasunhi plant,
   and dips them into a mixture of red arsenic and sulphur, and then
   dries them seven times, and applies this powder mixed with honey to
   his lingam, he can subjugate a woman to his will directly that he has
   had sexual union with her, or if, by burning these very sprouts at
   night and looking at the smoke, he sees a golden moon behind, he will
   then be successful with any woman; or if he throws some of the powder
   of these same sprouts mixed with the excrement of a monkey upon a
   maiden, she will not be given in marriage to anybody else.
   
\myitem
   If pieces of the arris root are dressed with the oil of the mango, and
   placed for six months in a hole made in the trunk of the sisu tree,
   and are then taken out and made up into an ointment, and applied to
   the lingam, this is said to serve as the means of subjugating women.
   
\myitem
   If the bone of a camel is dipped into the juice of the plant eclipta
   prostata, and then burnt, and the black pigment produced from its
   ashes is placed in a box also made of the bone of a camel, and applied
   together with antimony to the eye lashes with a pencil also made of
   the bone of a camel, then that pigment is said to be very pure, and
   wholesome for the eyes, and serves as a means of subjugating others to
   the person who uses it. The same effect can be produced by black
   pigment made of the bones of hawks, vultures, and peacocks.
   
\myitem
   Thus end the ways of subjugating others to one's own will.
   
\myitem
   Now the means of increasing sexual vigour are as follows:
   
\myitem
   A man obtains sexual vigour by drinking milk mixed with sugar, the
   root of the uchchata plant, the piper chaba, and liquorice.
   
\myitem
   Drinking milk, mixed with sugar, and having the testicle of a ram or a
   goat boiled in it, is also productive of vigour.
   
\myitem
   The drinking of the juice of the hedysarum gangeticum, the kuili, and
   the kshirika plant mixed with milk, produces the same effect.
   
\myitem
   The seed of the long pepper along with the seeds of the sanseviera
   roxburghiana, and the hedysarum gangeticum plant, all pounded
   together, and mixed with milk, is productive of a similar result.
   
\myitem
   According to ancient authors, if a man pounds the seeds or roots of
   the trapa bispinosa, the kasurika, the tuscan jasmine, and liquorice,
   together with the kshirakapoli (a kind of onion), and puts the powder
   into milk mixed with sugar and ghee, and having boiled the whole
   mixture on a moderate fire, drinks the paste so formed, he will be
   able to enjoy innumerable women.
   
\myitem
   In the same way, if a man mixes rice with the eggs of the sparrow, and
   having boiled this in milk, adds to it ghee and honey, and drinks as
   much of it as necessary, this will produce the same effect.
   
\myitem
   If a man takes the outer covering of sesamum seeds, and soaks them
   with the eggs of sparrows, and then, having boiled them in milk, mixed
   with sugar and ghee, along with the fruits of the trapa bispinosa and
   the kasurika plant, and adding to it the flour of wheat and beans, and
   then drinks this composition, he is said to be able to enjoy many
   women.
   
\myitem
   If ghee, honey, sugar and liquorice in equal quantities, the juice of
   the fennel plant, and milk are mixed together, this nectar-like
   composition is said to be holy, and provocative of sexual vigour, a
   preservative of life, and sweet to the taste.
   
\myitem
   The drinking of a paste composed of the asparagus racemosus, the
   shvadaushtra plant, the guduchi plant, the long pepper, and liquorice,
   boiled in milk, honey, and ghee, in the spring, is said to have the
   same effect as the above.
   
\myitem
   Boiling the asparagus racemosus, and the shvadaushtra plant, along
   with the pounded fruits of the premna spinosa in water, and drinking
   the same, is said to act in the same way.
   
\myitem
   Drinking boiled ghee, or clarified butter, in the morning during the
   spring season, is said to be beneficial to health and strength and
   agreeable to the taste.
   
\myitem
   If the powder of the seed of the shvadaushtra plant and the flower of
   barley are mixed together in equal parts, and a portion of it, i.e.
   two palas in weight, is eaten every morning on getting up, it has the
   same effect as the preceding recipe.
   
\myitem
   There are also verses on the subject as follows:
   
\myitem
   `The means\footnote{$^2$}
         {`From the earliest times Oriental authors have occupied
          themselves about aphrodisiacs. The following note on the
          subject is taken from a translation of the Hindoo Art of Love,
          otherwise the Anunga Runga, alluded to in the preface of this
          work, Part I, pages 87 and 88. `Most Eastern treatises divide
          aphrodisiacs into two different kinds; 1. the mechanical or
          natural, such as scarification, flagellation, etc; and 2. the
          medicinal or artifIcial. To the former belong the application
          of insects, as is practised by some savage races; and all
          orientalists will remember the tale of the old Brahman, whose
          young wife insisted upon his being again stung by a wasp.'}
   of producing love and sexual vigour should be learnt from
   the science of medicine, from the Vedas, from those who are learned in
   the arts of magic, and from confidential relatives. No means should be
   tried which are doubtful in their effects, which are likely to cause
   injury to the body, which involve the death of animals, and which
   bring us in contact with impure things. Such means should only be used
   as are holy, acknowledged to be good, and approved of by Brahmans, and
   friends.'
   

\vfill\eject

\centerline{\myf CHAPTER II}
\centerline{\myf OF THE WAYS OF EXCITING DESIRE, AND}
\centerline{\myf MISCELLANEOUS EXPERIMENTS, AND RECIPES}

\myitem
   IF a man is unable to satisfy a Hastini, or Elephant woman, he should
   have recourse to various means to excite her passion. At the
   commencement he should rub her yoni with his hand or fingers, and not
   begin to have intercourse with her until she becomes excited, or
   experiences pleasure. This is one way of exciting a woman.
   
\myitem
   Or, he may make use of certain Apadravyas, or things which are put on
   or around the lingam to supplement its length or its thickness, so as
   to fit it to the yoni. In the opinion of Babhravya, these Apadravyas
   should be made of gold, silver, copper, iron, ivory, buffalo's horn,
   various kinds of wood, tin or lead, and should be soft, cool,
   provocative of sexual vigour, and well fitted to serve the intended
   purpose. Vatsyayana, however, says that they may be made according to
   the natural liking of each individual.
   
\myitem
   The following are the different kinds of Apadravyas:
   
\myitem
   `The armlet' (Valaya) should be of the same size as the lingam, and
   should have its outer surface made rough with globules.
   
\myitem
   `The couple' (Sanghati) is formed of two armlets.
   
\myitem
   `The bracelet' (Chudaka) is made by joining three or more armlets,
   until they come up to the required length of the lingam.
   
\myitem
   `The single bracelet' is formed by wrapping a single wire around the
   lingam, according to its dimensions.
   
\myitem
   The Kantuka or Jalaka is a tube open at both ends, with a hole through
   it, outwardly rough and studded with soft globules, and made to fit
   the side of the yoni, and tied to the waist.
   
\myitem
   When such a thing cannot be obtained, then a tube made of the wood
   apple, or tubular stalk of the bottle gourd, or a reed made soft with
   oil and extracts of plants, and tied to the waist with strings, may be
   made use of, as also a row of soft pieces of wood tied together.
   
\myitem
   The above are the things that can be used in connection with or in the
   place of the lingam.
   
\myitem
   The people of the southern countries think that true sexual pleasure
   cannot be obtained without perforating the lingam, and they therefore
   cause it to be pierced like the lobes of the ears of an infant pierced
   for earrings.
   
\myitem
   Now, when a young man perforates his lingam he should pierce it with a
   sharp instrument, and then stand in water so long as the blood
   continues to flow. At night, he should engage in sexual intercourse,
   even with vigour, so as to clean the hole. After this he should
   continue to wash the hole with decoctions, and increase the size by
   putting into it small pieces of cane, and the wrightia
   antidysenterica, and thus gradually enlarging the orifice. It may also
   be washed with liquorice mixed with honey, and the size of the hole
   increased by the fruit stalks of the simapatra plant. The hole should
   also be anointed with a small quantity of oil.
   
\myitem
   In the hole made in the lingam a man may put Apadravyas of various
   forms, such as the `round', the `round on one side', the `wooden
   mortar', the `flower', the `armlet', the `bone of the heron', the
   `goad of the elephant', the `collection of eight balls', the `lock of
   hair', the `place where four roads meet', and other things named
   according to their forms and means of using them. All these Apadravyas
   should be rough on the outside according to their requirements.
   
\myitem
   The ways of enlarging the lingam must be now related.
   
\myitem
   When a man wishes to enlarge his lingam, he should rub it with the
   bristles of certain insects that live in trees, and then, after
   rubbing it for ten nights with oils, he should again rub it with the
   bristles as before. By continuing to do this a swelling will be
   gradually produced in the lingam, and he should then lie on a cot, and
   cause his lingam to hang down through a hole in the cot. After this he
   should take away all the pain from the swelling by using cool
   concoctions. The swelling, which is called `Suka', and is often
   brought about among the people of the Dravida country, lasts for life.
   
\myitem
   If the lingam is rubbed with the following things, the plant physalis
   flexuosa, the shavara-kandaka plant, the jalasuka plant, the fruit of
   the egg plant, the butter of a she buffalo, the hastri-charma plant,
   and the juice of the vajrarasa plant, a swelling lasting for one month
   will be produced.
   
\myitem
   By rubbing it with oil boiled in the concoctions of the above things,
   the same effect will be produced, but lasting for six months.
   
\myitem
   The enlargement of the lingam is also effected by rubbing it or
   moistening it with oil boiled on a moderate fire along with the seeds
   of the pomegranate, and the cucumber, the juices of the valuka plant,
   the hastri-charma plant, and the eggplant.
   
\myitem
   In addition to the above, other means may be learnt from experienced
   and confidential persons.
   
\myitem
   The miscellaneous experiments and recipes are as follows:
   
\myitem
   If a man mixes the powder of the milk hedge plant, and the kantaka
   plant with the excrement of a monkey and the powdered root of the
   lanjalika plant, and throws this mixture on a woman, she will not love
   anybody else afterwards.
   
\myitem
   If a man thickens the juice of the fruits of the cassia fistula, and
   the eugenia jambolana by mixing them with the powder of the soma
   plant, the vernonia anthelmintica, the eclipta prostata, and the
   lohopa-jihirka, and applies this composition to the yoni of a woman,
   and then has sexual intercourse with her, his love for her will be
   destroyed.
   
\myitem
   The same effect is produced if a man has connection with a woman who
   has bathed in the buttermilk of a she-buffalo mixed with the powders
   of the gopalika plant, the banu-padika plant and the yellow amaranth.
   
\myitem
   An ointment made of the flowers of the nauclea cadamba, the hog plum,
   and the eugenia jambolana, and used by a woman, causes her to be
   disliked by her husband.
   
\myitem
   Garlands made of the above flowers, when worn by the woman, produce
   the same effect.
   
\myitem
   An ointment made of the fruit of the asteracantha longifolia
   (kokilaksha) will contract the yoni of a Hastini or Elephant woman,
   and this contraction lasts for one night.
   
\myitem
   An ointment made by pounding the roots of the nelumbrium speciosum,
   and of the blue lotus, and the powder of the plant physalis flexuosa
   mixed with ghee and honey, will enlarge the yoni of the Mrigi or Deer
   woman.
   
\myitem
   An ointment made of the fruit of the emblica myrabolans soaked in the
   milky juice of the milk hedge plant, of the soma plant, the calotropis
   gigantea, and the juice of the fruit of the vernonia anthelmintica,
   will make the hair white.
   
\myitem
   The juice of the roots of the madayantaka plant, the yellow amaranth,
   the anjanika plant, the clitoria ternateea, and the shlakshnaparin
   plant, used as a lotion, will make the hair grow.
   
\myitem
   An ointment made by boiling the above roots in oil, and rubbed in,
   will make the hair black, and will also gradually restore hair that
   has fallen off.
   
\myitem
   If lac is saturated seven times in the sweat of the testicle of a
   white horse, and applied to a red lip, the lip will become white.
   
\myitem
   The colour of the lips can be regained by means of the madayantika and
   other plants mentioned above.
   
\myitem
   A woman who hears a man playing on a reed pipe which has been dressed
   with the juices of the bahupadika plant, the tabernamontana coronaria,
   the costus speciosus or arabicus, the pinus deodora, the euphorbia
   antiquorum, the vajra and the kantaka plant, becomes his slave.
   
\myitem
   If food be mixed with the fruit of the thorn apple (dathura) it causes
   intoxication.
   
\myitem
   If water be mixed with oil and the ashes of any kind of grass except
   the kusha grass, it becomes the colour of milk.
   
\myitem
   If yellow myrabolans, the hog plum, the shrawana plant, and the
   priyangu plant be all pounded together, and applied to iron pots,
   these pots become red.
   
\myitem
   If a lamp, trimmed with oil extracted from the shrawana and priyangu
   plants, its wick being made of cloth and the slough of the skins of
   snakes, is lighted, and long pieces of wood placed near it, those
   pieces of wood will resemble so many snakes.
   
\myitem
   Drinking the milk of a white cow who has a white calf at her foot is
   auspicious, produces fame, and preserves life.
   
\myitem
   The blessings of venerable Brahmans, well propitiated, have the same
   effect.
   
\myitem
   There are also some verses in conclusion:
   
\myitem
   `Thus have I written in a few words the "Science of love", after
   reading the texts of ancient authors, and following the ways of
   enjoyment mentioned in them.'
   
\myitem
   `He who is acquainted with the true principles of this science pays
   regard to Dharma, Artha, Kama, and to his own experiences, as well as
   to the teachings of others, and does not act simply on the dictates of
   his own desire. As for the errors in the science of love which I have
   mentioned in this work, on my own authority as an author, I have,
   immediately after mentioning them, carefully censured and prohibited
   them.'
   
\myitem
   `An act is never looked upon with indulgence for the simple reason
   that it is authorised by the science, because it ought to be
   remembered that it is the intention of the science, that the rules
   which it contains should only be acted upon in particular cases. After
   reading and considering the works of Babhravya and other ancient
   authors, and thinking over the meaning of the rules given by them, the
   Kama Sutra was composed, according to the precepts of Holy Writ, for
   the benefit of the world, by Vatsyayana, while leading the life of a
   religious student, and wholly engaged in the contemplation of the
   Deity.'
   
\myitem
   `This work is not intended to be used merely as an instrument for
   satisfying our desires. A person, acquainted with the true principles
   of this science, and who preserves his Dharma, Artha, and Kama, and
   has regard for the practices of the people, is sure to obtain the
   mastery over his senses.'
   
\myitem
   `In short, an intelligent and prudent person, attending to Dharma and
   Artha, and attending to Kama also, without becoming the slave of his
   passions, obtains success in everything that he may undertake.'
   

\vfill\eject

\centerline{\myf CONCLUDING REMARKS}

\myitem
   THUS ends, in seven parts, the Kama Sutra of Vatsyayana, which might
   otherwise be called a treatise on men and women, their mutual
   relationship, and connection with each other.
   
\myitem
   It is a work that should be studied by all, both old and young; the
   former will find in it real truths, gathered by experience, and
   already tested by themselves, while the latter will derive the great
   advantage of learning things, which some perhaps may otherwise never
   learn at all, or which they may only learn when it is too late (`too
   late' those immortal words of Mirabeau) to profit by the learning.
   
\myitem
   It can also be fairly commended to the student of social science and
   of humanity, and above all to the student of those early ideas, which
   have gradually filtered down through the sands of time, and which seem
   to prove that the human nature of today is much the same as the human
   nature of the long ago.
   
\myitem
   It has been said of Balzac the great, if not the greatest of French
   novelists, that he seemed to have inherited a natural and intuitive
   perception of the feelings of men and women, and has described them
   with an analysis worthy of a man of science. The author of the present
   work must also have had a considerable knowledge of the humanities.
   Many of his remarks are so full of simplicity and truth, that they
   have stood the test of time, and stand out still as clear and true as
   when they were first written, some eighteen hundred years ago.
   
\myitem
   As a collection of facts, told in plain and simple language, it must
   be remembered that in those early days there was apparently no idea of
   embellishing the work, either with a literary style, a flow of
   language, or a quantity of superfluous padding. The author tells the
   world what he knows in very concise language, without any attempt to
   produce an interesting story. From his facts how many novels could be
   written! Indeed much of the matter contained in Parts III, IV, V and
   VI has formed the basis of many of the stories and the tales of past
   centuries.
   
\myitem
   There will be found in Part VII some curious recipes. Many of them
   appear to be as primitive as the book itself, but in later works of
   the same nature these recipes and prescriptions appear to have
   increased, both as regards quality and quantity. In the Anunga Runga
   or `The Stage of Love', mentioned at page 85 of the Preface, there are
   found no less than thirty-three different subjects for which one
   hundred and thirty recipes and prescriptions are given.
   
\myitem
   As the details may be interesting, these subjects are described as
   follows:
\item{*} For hastening the paroxysm of the woman
\item{*} For delaying the orgasm of the man
\item{*} Aphrodisiacs
\item{*} For thickening and enlarging the lingam, rendering it sound and
       strong, hard and lusty
\item{*} For narrowing and contracting the yoni
\item{*} For perfuming the yoni
\item{*} For removing and destroying the hair of the body
\item{*} For removing the sudden stopping of the monthly ailment
\item{*} For abating the immoderate appearance of the monthly ailment
\item{*} For purifying the womb For causing pregnancy
\item{*} For preventing miscarriage and other accidents
\item{*} For ensuring easy labour and ready deliverance
\item{*} For limiting the number of children
\item{*} For thickening and beautifying the hair
\item{*} For obtaining a good black colour to it
\item{*} For whitening and bleaching it
\item{*} For renewing it
\item{*} For clearing the skin of the face from eruptions that break out
       and leave black spots upon it
\item{*} For removing the black colour of the epidermis
\item{*} For enlarging the breasts of women
\item{*} For raising and hardening pendulous breasts
\item{*} For giving a fragrance to the skin
\item{*} For removing the evil savour of perspiration
\item{*} For anointing the body after bathing
\item{*} For causing a pleasant smell to the breath
\item{*} Drugs and charms for the purposes of fascinating, overcoming, and
       subduing either men or women
\item{*} Recipes for enabling a woman to attract and preserve her husband's
       love
\item{*} Magical collyriums for winning love and friendship
\item{*} Prescriptions for reducing other persons to submission
\item{*} Philtre pills, and other charms
\item{*} Fascinating incense, or fumigation
\item{*} Magical verses which have the power of fascination
       
\myitem
   Of the one hundred and thirty recipes given, many of them are absurd,
   but not more perhaps than many of the recipes and prescriptions in use
   in Europe not so very long ago. Love-philtres, charms, and herbal
   remedies have been, in early days, as freely used in Europe as in
   Asia, and doubtless some people believe in them still in many places.
   
\myitem
   And now, one word about the author of the work, the good old sage
   Vatsyayana. It is much to be regretted that nothing can be discovered
   about his life, his belongings, and his surroundings. At the end of
   Part VII, he states that he wrote the work while leading the life of a
   religious student [probably at Benares] and while wholly engaged in
   the contemplation of the Deity. He must have arrived at a certain age
   at that time, for throughout he gives us the benefit of his
   experience, and of his opinions, and these bear the stamp of age
   rather than of youth; indeed the work could hardly have been written
   by a young man.
   
\myitem
   In a beautiful verse of the Vedas of the Christians it has been said
   of the peaceful dead, that they rest from their labours, and that
   their works do follow them. Yes indeed, the works of men of genius do
   follow them, and remain as a lasting treasure. And though there may be
   disputes and discussions about the immortality of the body or the
   soul, nobody can deny the immortality of genius, which ever remains as
   a bright and guiding star to the struggling humanities of succeeding
   ages. This work, then, which has stood the test of centuries, has
   placed Vatsyayana among the immortals, and on This, and on Him no
   better elegy or eulogy can be written than the following lines:
\item{} `So long as lips shall kiss, and eyes shall see,
\item{} So long lives This, and This gives life to Thee.'


\bye
