The Kama Sutra

Vatsyayana

PREFACE.

In the literature of all countries there will be found a

certain number of works treating especially of love.
Everywhere the subject is dealt with differently, and from
various points of view. In the present publication it is
proposed to give a complete translation of what is
considered the standard work on love in Sanscrit literature,
and which is called the 'Vatsyayana Kama Sutra,' or
Aphorisms on Love, by Vatsyayana.
While the introduction will bear with the evidence
concerning the date of the writing, and the commentaries
written upon it, the chapters following the introduction will
give a translation of the work itself. It is, however,
advisable to furnish here a brief analysis of works of the
same nature, prepared by authors who lived and wrote
years after Vatsya had passed away, but who still
considered him as a great authority, and always quoted him
as the chief guide to Hindoo erotic literature.
Besides the treatise of Vatsyayana the following works on
the same subject are procurable in India:—
1. The Ratirahasya, or secrets of love.
2. The Panchasakya, or the five arrows.
3. The Smara Pradipa, or the light of love.
4. The Ratimanjari, or the garland of love.
5. The Rasmanjari, or the sprout of love.
6. The Anunga Runga, or the stage of love; also called
Kamaledhiplava, or a boat in the ocean of love.
The author of the 'Secrets of Love' (No. 1) was a poet
named Kukkoka. He composed his work to please one
Venudutta, who was perhaps a king. When writing his own
name at the end of each chapter he calls himself "Siddha
patiya pandita," i.e., an ingenious man among learned men.
The work was translated into Hindi years ago, and in this
the author's name was written as Koka. And as the same
name crept into all the translations into other languages in
India, the book became generally known, and the subject
was popularly called Koka Shastra, or doctrines of Koka,
which is identical with the Kama Shastra, or doctrines of
love, and the words Koka Shastra and Kama Shastra are
used indiscriminately.
The work contains nearly eight hundred verses, and is
divided into ten chapters, which are
called called Pachivedas. Some of the things treated of in
this work are not to be found in the Vatsyayana, such as the
four classes of women, viz., the Padmini, Chitrini, Shankini
and Hastini, as also the enumeration of the days and hours
on which the women of the different classes become
subject to love. The author adds that he wrote these things
from the opinions of Gonikaputra and Nandikeshwara, both
of whom are mentioned by Vatsyayana, but their works are
not now extant. It is difficult to give any approximate idea
as to the year in which the work was composed. It is only to
be presumed that it was written after that of Vatsyayana,
and previous to the other works on this subject that are still
extant. Vatsyayana gives the names of ten authors on the
subject, all of whose works he had consulted, but none of
which are extant, and does not mention this one. This
would tend to show that Kukkoka wrote after Vatsya,
otherwise Vatsya would assuredly have mentioned him as
an author in this branch of literature along with the others.
The author of the 'Five Arrows' (No. 2 in the list) was one
Jyotirisha. He is called the chief ornament of poets, the
treasure of the sixty-four arts, and the best teacher of the
rules of music. He says that he composed the work after
reflecting on the aphorisms of love as revealed by the gods,
and studying the opinions of Gonikaputra, Muladeva,
Babhravya, Ramtideva, Nundikeshwara and Kshemandra. It
is impossible to say whether he had perused all the works
of these authors, or had only heard about them; anyhow,
none of them appear to be in existence now. This work
contains nearly six hundred verses, and is divided into five
chapters, called Sayakas or Arrows.
The author of the 'Light of Love' (No. 3) was the poet
Gunakara, the son of Vechapati. The work contains four
hundred verses, and gives only a short account of the
doctrines of love, dealing more with other matters.
'The Garland of Love' (No. 4) is the work of the famous poet
Jayadeva, who said about himself that he is a writer on all
subjects. This treatise is, however, very short, containing
only one hundred and twenty-five verses.
The author of the 'Sprout of Love' (No. 5) was a poet called
Bhanudatta. It appears from the last verse of the
manuscript that he was a resident of the province of
Tirhoot, the son of a Brahman named Ganeshwar, who was
also a poet. The work, written in Sanscrit, gives the
descriptions of different classes of men and women, their
classes being made out from their age, description,
conduct, etc. It contains three chapters, and its date is not
known, and cannot be ascertained.
'The Stage of Love' (No. 6) was composed by the poet
Kullianmull, for the amusement of Ladkhan, the son of
Ahmed Lodi, the same Ladkhan being in some places
spoken of as Ladana Mull, and in others as Ladanaballa. He
is supposed to have been a relation or connection of the
house of Lodi, which reigned in Hindostan fromA.D. 1450-
1526. The work would, therefore, have been written in the
fifteenth or sixteenth century. It contains ten chapters, and
has been translated into English, but only six copies were
printed for private circulation. This is supposed to be the
latest of the Sanscrit works on the subject, and the ideas in
it were evidently taken from previous writings of the same
nature.
The contents of these works are in themselves a literary
curiosity. There are to be found both in Sanscrit poetry and
in the Sanscrit drama a certain amount of poetical
sentiment and romance, which have, in every country and
in every language, thrown an immortal halo round the
subject. But here it is treated in a plain, simple, matter of
fact sort of way. Men and women are divided into classes
and divisions in the same way that Buffon and other writers
on natural history have classified and divided the animal
world. As Venus was represented by the Greeks to stand
forth as the type of the beauty of woman, so the Hindoos
describe the Padmini or Lotus woman as the type of most
perfect feminine excellence, as follows:
She in whom the following signs and symptoms appear is
called a Padmini. Her face is pleasing as the full moon; her
body, well clothed with flesh, is soft as the Shiras or
mustard flower, her skin is fine, tender and fair as the
yellow lotus, never dark coloured. Her eyes are bright and
beautiful as the orbs of the fawn, well cut, and with reddish
corners. Her bosom is hard, full and high; she has a good
neck; her nose is straight and lovely, and three folds or
wrinkles cross her middle—about the umbilical region. Her
yoni resembles the opening lotus bud, and her love seed
(Kama salila) is perfumed like the lily that has newly burst.
She walks with swan-like gait, and her voice is low and
musical as the note of the Kokila bird, she delights in white
raiments, in fine jewels, and in rich dresses. She eats little,
sleeps lightly, and being as respectful and religious as she
is clever and courteous, she is ever anxious to worship the
gods, and to enjoy the conversation of Brahmans. Such,
then, is the Padmini or Lotus woman.
Detailed descriptions then follow of the Chitrini or Art
woman; the Shankhini or Conch woman, and the Hastini or
Elephant woman, their days of enjoyment, their various
seats of passion, the manner in which they should be
manipulated and treated in sexual intercourse, along with
the characteristics of the men and women of the various
countries in Hindostan. The details are so numerous, and
the subjects so seriously dealt with, and at such length,
that neither time nor space will permit of their being given
here.
One work in the English language is somewhat similar to
these works of the Hindoos. It is called 'Kalogynomia: or
the Laws of Female Beauty,' being the elementary
principles of that science, by T. Bell, M.D., with twenty-four
plates, and printed in London in 1821. It treats of Beauty, of
Love, of Sexual Intercourse, of the Laws regulating that
Intercourse, of Monogamy and Polygamy, of Prostitution, of
Infidelity, ending with a catalogue raisonnée of the defects
of female beauty.
Other works in English also enter into great details of
private and domestic life. 'The Elements of Social Science,
or Physical, Sexual and Natural Religion,' by a Doctor of
Medicine, London, 1880, and 'Every Woman's Book,' by Dr.
Waters, 1826. To persons interested in the above subjects
these works will be found to contain such details as have
been seldom before published, and which ought to be
thoroughly understood by all philanthropists and
benefactors of society.
After a perusal of the Hindoo work, and of the English
books above mentioned, the reader will understand the
subject, at all events from a materialistic, realistic and
practical point of view. If all science is founded more or less
on a stratum of facts, there can be no harm in making
known to mankind generally certain matters intimately
connected with their private, domestic, and social life.
Alas! complete ignorance of them has unfortunately
wrecked many a man and many a woman, while a little
knowledge of a subject generally ignored by the masses
would have enabled numbers of people to have understood
many things which they believed to be quite
incomprehensible, or which were not thought worthy of
their consideration.

INTRODUCTION.

It may be interesting to some persons to learn how it came

about that Vatsyayana was first brought to light and
translated into the English language. It happened thus.
While translating with the pundits the 'Anunga runga, or
the stage of love,' reference was frequently found to be
made to one Vatsya. The sage Vatsya was of this opinion, or
of that opinion. The sage Vatsya said this, and so on.
Naturally questions were asked who the sage was, and the
pundits replied that Vatsya was the author of the standard
work on love in Sanscrit literature, that no Sanscrit library
was complete without his work, and that it was most
difficult now to obtain in its entire state. The copy of the
manuscript obtained in Bombay was defective, and so the
pundits wrote to Benares, Calcutta and Jeypoor for copies
of the manuscript from Sanscrit libraries in those places.
Copies having been obtained, they were then compared
with each other, and with the aid of a Commentary called
'Jayamangla' a revised copy of the entire manuscript was
prepared, and from this copy the English translation was
made. The following is the certificate of the chief pundit:—
"The accompanying manuscript is corrected by me after
comparing four different copies of the work. I had the
assistance of a Commentary called 'Jayamangla' for
correcting the portion in the first five parts, but found great
difficulty in correcting the remaining portion, because, with
the exception of one copy thereof which was tolerably
correct, all the other copies I had were far too incorrect.
However, I took that portion as correct in which the
majority of the copies agreed with each other."
The 'Aphorisms on Love,' by Vatsyayana, contains about
one thousand two hundred and fifty slokas or verses, and
are divided into parts, parts into chapters, and chapters
into paragraphs. The whole consists of seven parts, thirty-
six chapters, and sixty-four paragraphs. Hardly anything is
known about the author. His real name is supposed to be
Mallinaga or Mrillana, Vatsyayana being his family name.
At the close of the work this is what he writes about
himself:
"After reading and considering the works of Babhravya and
other ancient authors, and thinking over the meaning of the
rules given by them, this treatise was composed, according
to the precepts of the Holy Writ, for the benefit of the
world, by Vatsyayana, while leading the life of a religious
student at Benares, and wholly engaged in the
contemplation of the Deity. This work is not to be used
merely as an instrument for satisfying our desires. A person
acquainted with the true principles of this science, who
preserves his Dharma (virtue or religious merit), his Artha
(worldly wealth) and his Kama (pleasure or
sensual gratification), and who has regard to the customs
of the people, is sure to obtain the mastery over his senses.
In short, an intelligent and knowing person, attending to
Dharma and Artha and also to Kama, without becoming the
slave of his passions, will obtain success in everything that
he may do."
It is impossible to fix the exact date either of the life of
Vatsyayana or of his work. It is supposed that he must have
lived between the first and the sixth centuries of the
Christian era, on the following grounds:—He mentions that
Satkarni Srtvahan, a king of Kuntal, killed Malayevati his
wife with an instrument called kartari by striking her in the
passion of love, and Vatsya quotes this case to warn people
of the danger arising from some old customs of striking
women when under the influence of this passion. Now this
king of Kuntal is believed to have lived and reigned during
the first century A.C., and consequently Vatsya must have
lived after him. On the other hand, Virahamihira, in the
eighteenth chapter of his 'Brihatsanhita,' treats of the
science of love, and appears to have borrowed largely from
Vatsyayana on the subject. Now Virahamihira is said to
have lived during the sixth century A.D., and as Vatsya must
have written his works previously, therefore not earlier
than the first century,A.C., and not later than the sixth
century A.D., must be considered as the approximate date of
his existence.
On the text of the 'Aphorisms on Love,' by Vatsyayana, only
two commentaries have been found. One called
'Jayamangla' or 'Sutrabashya,' and the other 'Sutra vritti.'
The date of the 'Jayamangla' is fixed between the tenth and
thirteenth centuries A.D., because while treating of the
sixty-four arts an example is taken from the
'Kávyaprakásha,' which was written about the tenth
century A.D. Again, the copy of the commentary procured
was evidently a transcript of a manuscript which once had
a place in the library of a Chaulukyan king named
Vishaladeva, a fact elicited from the following sentence at
the end of it:—
"Here ends the part relating to the art of love in the
commentary on the 'Vatsyayana Kama Sutra,' a copy from
the library of the king of kings, Vishaladeva, who was a
powerful hero, as it were a second Arjuna, and head jewel
of the Chaulukya family."
Now it is well known that this king ruled in Guzerat from
1244 to 1262 A.D., and founded a city called Visalnagur. The
date, therefore, of the commentary is taken to be not
earlier than the tenth and not later than the thirteenth
century. The author of it is supposed to be one Yashodhara,
the name given him by his preceptor being Indrapada. He
seems to have written it during the time of affliction caused
by his separation from a clever and shrewd woman, at least
that is what he himself says at the end of each chapter. It is
presumed that he called his work after the name of his
absent mistress, or the word may have some connection
with the meaning of her name.
This commentary was most useful in explaining the true
meaning of Vatsyayana, for the commentator appears to
have had a considerable knowledge of the times of the
older author, and gives in some places very minute
information. This cannot be said of the other commentary,
called "Sutra vritti," which was written about A.D., by
Narsing Shastri, a pupil of a Sarveshwar Shastri; the latter
was a descendant of Bhaskur, and so also was our author,
for at the conclusion of every part he calls himself Bhaskur
Narsing Shastra. He was induced to write the work by
order of the learned Raja Vrijalala, while he was residing in
Benares, but as to the merits of this commentary it does
not deserve much commendation. In many cases the writer
does not appear to have understood the meaning of the
original author, and has changed the text in many places to
fit in with his own explanations.
A complete translation of the original work now follows. It
has been prepared in complete accordance with the text of
the manuscript, and is given, without further comments, as
made from it.

PART I.
THE VATSYAYANA SUTRA.

INTRODUCTORY PREFACE.
SALUTATION TO DHARMA, ARTHA AND KAMA.

In the beginning, the Lord of Beings created men and

women, and in the form of commandments in one hundred
thousand chapters laid down rules for regulating their
existence with regard to Dharma, Artha, and Kama. Some
of these commandments, namely those which treated of
Dharma, were separately written by Swayambhu Manu;
those that related to Artha were compiled by Brihaspati;
and those that referred to Kama were expounded by Nandi,
the follower of Mahadeva, in one thousand chapters.
Now these 'Kama Sutra' (Aphorisms on Love), written
by Nandi in one thousand chapters, were reproduced by
Shvetaketu, the son of Uddvalaka, in an abbreviated form
in five hundred chapters, and this work was again similarly
reproduced in an abridged form, in one hundred and fifty
chapters, by Babhravya, an inhabitant of the Punchala
(South of Delhi) country. These one hundred and fifty
chapters were then put together under seven heads or
parts named severally—
1st. Sadharana (general topics).
2nd. Samprayogika (embraces, etc.).
3rd. Kanya Samprayuktaka (union of males and females).
4th. Bharyadhikarika (on one's own wife).
5th. Paradika (on the wives of other people).
6th. Vaisika (on courtesans).
7th. Aupamishadika (on the arts of seduction, tonic
medicines, etc.).
The sixth part of this last work was separately expounded
by Dattaka at the request of the public women of
Pataliputra (Patna), and in the same way Charayana
explained the first part of it. The remaining parts, viz., the
second, third, fourth, fifth, and seventh were each
separately expounded by—
Suvarnanabha (second part).
Ghotakamukha (third part).
Gonardiya (fourth part).
 Gonikaputra (fifth part).
Kuchumara (seventh part), respectively.
Thus the work being written in parts by different authors
was almost unobtainable, and as the parts which were
expounded by Dattaka and the others treated only of the
particular branches of the subject to which each part
related, and moreover as the original work of Babhravya
was difficult to be mastered on account of its length,
Vatsyayana, therefore, composed his work in a small
volume as an abstract of the whole of the works of the
above-named authors.

PART I.

CHAPTER I.
BEING THE INDEX TO OR CONTENTS OF THE
WORK.

Chapter II. Observations on the three worldly

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

PART II.
 ON SEXUAL UNION.

Chapter I. Kinds of Union according to Dimensions,

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

PART III.
ABOUT THE ACQUISITION OF A WIFE.

Chapter I. Observations on Betrothal and Marriage.

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

PART IV.
ABOUT A WIFE.

Chapter I. On the manner of living of a virtuous

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

PART V.
ABOUT THE WIVES OF OTHER PEOPLE.

Chapter I. On the Characteristics of Men and

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

PART VI.
ABOUT COURTESANS.

Chapter I. On the Characteristics of Men and

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

PART VII.
ON THE MEANS OF ATTRACTING OTHERS TO ONE'S
SELF.

Chapter I. On Personal Adornment, subjugating the

hearts of others, and of tonic medicines.
" II. Of the Means of exciting Desire, and of the ways
of enlarging the Lingam. Miscellaneous Experiments and
Receipts.

PART I.

CHAPTER II.
ON THE ACQUISITION OF DHARMA, ARTHA
AND KAMA.

Man, the period of whose life is one hundred years, should

practise Dharma, Artha, and Kama at different times and in
such a manner that they may harmonize together and not
clash in any way. He should acquire learning in his
childhood, in his youth and middle age he should attend to
Artha and Kama, and in his old age he should perform
Dharma, and thus seek to gain Moksha, i.e., release from
further transmigration. Or, on account of the uncertainty of
life, he may practise them at times when they are enjoined
to be practised. But one thing is to be noted, he should lead
the life of a religious student until he finishes his education.
Dharma is obedience to the command of the Shastra or
Holy Writ of the Hindoos to do certain things, such as the
performance of sacrifices, which are not generally done
because they do not belong to this world, and produce no
visible effect; and not to do other things, such as eating
meat, which is often done because it belongs to this world,
and has visible effects.
Dharma should be learnt from the Shruti (Holy Writ), and
from those conversant with it.
Artha is the acquisition of arts, land, gold, cattle, wealth,
equipages and friends. It is, further, the protection of what
is acquired, and the increase of what is protected.
Artha should be learnt from the king's officers, and from
merchants who may be versed in the ways of commerce.
Kama is the enjoyment of appropriate objects by the five
senses of hearing, feeling, seeing, tasting, and smelling,
assisted by the mind together with the soul. The ingredient
in this is a peculiar contact between the organ of sense and
its object, and the consciousness of pleasure which arises
from that contact is called Kama.
Kama is to be learnt from the Kama Sutra (aphorisms on
love) and from the practice of citizens.
When all the three, viz., Dharma, Artha, and Kama come
together, the former is better than the one which follows
it, i.e., Dharma is better than Artha, and Artha is better
than Kama. But Artha should be always first practised by
the king, for the livelihood of men is to be obtained from it
only. Again, Kama being the occupation of public women,
they should prefer it to the other two, and these are
exceptions to the general rule.
Objection 1.
Some learned men say that as Dharma is connected with
things not belonging to this world, it is appropriately
treated of in a book; and so also is Artha, because it is
practised only by the application of proper means, and a
knowledge of those means can only be obtained by study
and from books. But Kama being a thing which is practised
even by the brute creation, and which is to be found
everywhere, does not want any work on the subject.
Answer.
This is not so. Sexual intercourse being a thing dependent
on man and woman requires the application of proper
means by them, and those means are to be learnt from the
Kama Shastra. The non-application of proper means, which
we see in the brute creation, is caused by their being
unrestrained, and by the females among them only being fit
for sexual intercourse at certain seasons and no more, and
by their intercourse not being preceded by thought of any
kind.
Objection 2.
The Lokayatikas say:—Religious ordinances should not be
observed, for they bear a future fruit, and at the same time
it is also doubtful whether they will bear any fruit at all.
What foolish person will give away that which is in his own
hands into the hands of another? Moreover, it is better to
have a pigeon to-day than a peacock to-morrow; and a
copper coin which we have the certainty of obtaining, is
better than a gold coin, the possession of which is doubtful.
Answer.
It is not so. 1st. Holy Writ, which ordains the practice of
Dharma, does not admit of a doubt.
2nd. Sacrifices such as those made for the destruction of
enemies, or for the fall of rain, are seen to bear fruit.
3rd. The sun, moon, stars, planets and other heavenly
bodies appear to work intentionally for the good of the
world.
4th. The existence of this world is effected by the
observance of the rules respecting the four classes of men
and their four stages of life.
5th. We see that seed is thrown into the ground with the
hope of future crops.
Vatsyayana is therefore of opinion that the ordinances of
religion must be obeyed.
Objection 3.
Those who believe that destiny is the prime mover of all
things say:—We should not exert ourselves to acquire
wealth, for sometimes it is not acquired although we strive
to get it, while at other times it comes to us of itself without
any exertion on our part. Everything is therefore in the
power of destiny, who is the lord of gain and loss, of
success and defeat, of pleasure and pain. Thus we see the
Bali was raised to the throne of Indra by destiny, and was
also put down by the same power, and it is destiny only that
can re-instate him.
Answer.
It is not right to say so. As the acquisition of every
object pre-supposes at all events some exertion on the part
of man, the application of proper means may be said to be
the cause of gaining all our ends, and this application of
proper means being thus necessary (even where a thing is
destined to happen), it follows that a person who does
nothing will enjoy no happiness.
Objection 4.
Those who are inclined to think that Artha is the chief
object to be obtained argue thus. Pleasures should not be
sought for, because they are obstacles to the practice of
Dharma and Artha, which are both superior to them, and
are also disliked by meritorious persons. Pleasures also
bring a man into distress, and into contact with low
persons; they cause him to commit unrighteous deeds, and
produce impurity in him; they make him regardless of the
future, and encourage carelessness and levity. And lastly,
they cause him to be disbelieved by all, received by none,
and despised by everybody, including himself. It is
notorious, moreover, that many men who have given
themselves up to pleasure alone, have been ruined along
with their families and relations. Thus, King Dandakya, 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.
Answer.
This objection cannot be sustained, for pleasures, being as
necessary for the existence and well being of the body as
food, are consequently equally required. They are,
moreover, the results of Dharma and Artha. Pleasures are,
therefore, to be followed with moderation and caution. No
one refrains from cooking food because there are beggars
to ask for it, or from sowing seed because there are deer to
destroy the corn when it is grown up.
Thus a man practising Dharma, Artha and Kama enjoys
happiness both in this world and in the world to come. The
good perform those actions in which there is no fear as to
what is to result from them in the next world, and in which
there is no danger to their welfare. Any action which
conduces to the practice of Dharma, Artha and Kama
together, or of any two, or even one of them, should be
performed, but an action which conduces to the practice of
one of them at the expense of the remaining two should not
be performed.

CHAPTER III.
ON THE ARTS AND SCIENCES TO BE STUDIED.

Man should study the Kama Sutra and the arts and
sciences subordinate thereto, in addition to the study of the
arts and sciences contained in Dharma and Artha. Even
young maids should study this Kama Sutra along with its
arts and sciences before marriage, and after it they should
continue to do so with the consent of their husbands.
Here some learned men object, and say that females, not
being allowed to study any science, should not study the
Kama Sutra.
But Vatsyayana is of opinion that this objection does not
hold good, for women already know the practice of Kama
Sutra, and that practice is derived from the Kama Shastra,
or the science of Kama itself. Moreover, it is not only in this
but in many other cases that though the practice of a
science is known to all, only a few persons are acquainted
with the rules and laws on which the science is based. Thus
the Yadnikas or sacrificers, though ignorant of grammar,
make use of appropriate words when addressing the
different Deities, and do not know how these words are
framed. Again, persons do the duties required of them on
auspicious days, which are fixed by astrology, though they
are not acquainted with the science of astrology. In a like
manner riders of horses and elephants train these animals
without knowing the science of training animals, but from
practice only. And similarly the people of the most distant
provinces obey the laws of the kingdom from practice, and
because there is a king over them, and without further
reason. And from experience we find that some women,
such as daughters of princes and their ministers, and
public women, are actually versed in the Kama Shastra.
A female, therefore, should learn the Kama Shastra, or at
least a part of it, by studying its practice from some
confidential friend. She should study alone in private the
sixty-four practices that form a part of the Kama Shastra.
Her teacher should be one of the following persons, viz.,
the daughter of a nurse brought up with her and already
married, or a female friend who can be trusted in
everything, or the sister of her mother (i.e., her aunt), or an
old female servant, or a female beggar who may have
formerly lived in the family, or her own sister, who can
always be trusted.
The following are the arts to be studied, together with the
Kama Sutra:—
1. Singing.
2. Playing on musical instruments.
3. Dancing.
4. Union of dancing, singing, and playing instrumental
music.
5. Writing and drawing.
6. Tattooing.
7. Arraying and adorning an idol with rice and flowers.
8. Spreading and arraying beds or couches of flowers, or
flowers upon the ground.
9. Colouring the teeth, garments, hair, nails, and
bodies, i.e., staining, dyeing, colouring and painting the
same.
10. Fixing stained glass into a floor.
11. The art of making beds, and spreading out carpets and
cushions for reclining.
12. Playing on musical glasses filled with water.
13. Storing and accumulating water in aqueducts, cisterns
and reservoirs.
14. Picture making, trimming and decorating.
15. Stringing of rosaries, necklaces, garlands and wreaths.
16. Binding of turbans and chaplets, and making crests and
top-knots of flowers.
17. Scenic representations. Stage playing.
18. Art of making ear ornaments.
19. Art of preparing perfumes and odours.
20. Proper disposition of jewels and decorations, and
adornment in dress.
21. Magic or sorcery.
22. Quickness of hand or manual skill.
23. Culinary art, i.e., cooking and cookery.
24. Making lemonades, sherbets, acidulated drinks, and
spirituous extracts with proper flavour and colour.
25. Tailor's work and sewing.
26. Making parrots, flowers, tufts, tassels, bunches, bosses,
knobs, &c., out of yarn or thread.
27. Solution of riddles, enigmas, covert speeches, verbal
puzzles and enigmatical questions.
28. A game, which consisted in repeating verses, and as
one person finished, another person had to commence
at once, repeating another verse, beginning with the
same letter with which the last speaker's verse ended,
whoever failed to repeat was considered to have lost,
and to be subject to pay a forfeit or stake of some kind.
29. The art of mimicry or imitation.
30. Reading, including chanting and intoning.
31. Study of sentences difficult to pronounce. It is played
as a game chiefly by women and children, and consists
of a difficult sentence being given, and when repeated
quickly, the words are often transposed or badly
pronounced.
32. Practice with sword, single stick, quarter staff, and bow
and arrow.
33. Drawing inferences, reasoning or inferring.
34. Carpentry, or the work of a carpenter.
35. Architecture, or the art of building.
36. Knowledge about gold and silver coins, and jewels and
gems.
37. Chemistry and mineralogy.
38. Colouring jewels, gems and beads.
39. Knowledge of mines and quarries.
40. Gardening; knowledge of treating the diseases of trees
and plants, of nourishing them, and determining their
ages.
41. Art of cock fighting, quail fighting and ram fighting.
42. Art of teaching parrots and starlings to speak.
43. Art of applying perfumed ointments to the body, and of
dressing the hair with unguents and perfumes and
braiding it.
44. The art of understanding writing in cypher, and the
writing of words in a peculiar way.
45. The art of speaking by changing the forms of words. It
is of various kinds. Some speak by changing the
beginning and end of words, others by adding
unnecessary letters between every syllable of a word,
and so on.
46. Knowledge of language and of the vernacular dialects.
47. Art of making flower carriages.
48. Art of framing mystical diagrams, of addressing spells
and charms, and binding armlets.
49. Mental exercises, such as completing stanzas or verses
on receiving a part of them; or supplying one, two or
three lines when the remaining lines are given
indiscriminately from different verses, so as to make
the whole an entire verse with regard to its meaning; or
arranging the words of a verse written irregularly by
separating the vowels from the consonants, or leaving
them out altogether; or putting into verse or prose
sentences represented by signs or symbols. There are
many other such exercises.
50. Composing poems.
51. Knowledge of dictionaries and vocabularies.
52. Knowledge of ways of changing and disguising the
appearance of persons.
53. Knowledge of the art of changing the appearance of
things, such as making cotton to appear as silk, coarse
and common things to appear as fine and good.
54. Various ways of gambling.
55. Art of obtaining possession of the property of others by
means of muntras or incantations.
56. Skill in youthful sports.
57. Knowledge of the rules of society, and of how to pay
respects and compliments to others.
58. Knowledge of the art of war, of arms, of armies, &c.
59. Knowledge of gymnastics.
60. Art of knowing the character of a man from his
features.
61. Knowledge of scanning or constructing verses.
62. Arithmetical recreations.
63. Making artificial flowers.
64. Making figures and images in clay.
A public woman, endowed with a good disposition, beauty
and other winning qualities, and also versed in the above
arts, obtains the name of a Ganika, or public woman of high
quality, and receives a seat of honour in an assemblage of
men. She is, moreover, always respected by the king, and
praised by learned men, and her favour being sought for by
all, she becomes an object of universal regard. The
daughter of a king too, as well as the daughter of a
minister, being learned in the above arts, can make their
husbands favourable to them, even though these may have
thousands of other wives besides themselves. And in the
same manner, if a wife becomes separated from her
husband, and falls into distress, she can support herself
easily, even in a foreign country, by means of her
knowledge of these arts. Even the bare knowledge of them
gives attractiveness to a woman, though the practice of
them may be only possible or otherwise according to the
circumstances of each case. A man who is versed in these
arts, who is loquacious and acquainted with the arts of
gallantry, gains very soon the hearts of women, even
though he is only acquainted with them for a short time.
 CHAPTER IV.
THE LIFE OF A CITIZEN.

Having thus acquired learning, a man, with the wealth that

he may have gained by gift, conquest, purchase, deposit, or
inheritance from his ancestors, should become a
householder, and pass the life of a citizen. He should take a
house in a city, or large village, or in the vicinity of good
men, or in a place which is the resort of many persons. This
abode should be situated near some water, and divided into
different compartments for different purposes. It should be
surrounded by a garden, and also contain two rooms, an
outer and an inner one. The inner room should be occupied
by the females, while the outer room, balmy with rich
perfumes, should contain a bed, soft, agreeable to the sight
covered with a clean white cloth, low in the middle part,
having garlands and bunches of flowers 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, and a separate place for spinning,
carving, and such like diversions. In the garden there
should be a whirling swing and a common swing, as also a
bower of creepers covered with flowers, in which a raised
parterre should be made for sitting.
Now the householder having got up in the morning and
performed his necessary duties, 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, 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 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. 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, and
then should be taken the midday sleep. After this the
householder, having put on his clothes and ornaments,
should, during the afternoon, converse with his friends. In
the evening there should be singing, and after that the
householder, along with his friend, should await in his
room, previously decorated and perfumed, the arrival of the
woman that may be attached to him, or he may send a
female messenger for her, or go for her himself. After her
arrival at his house, he and his friend should welcome her,
and entertain her with a loving and agreeable conversation.
Thus end the duties of the day.
The following are the things to be done occasionally as
diversions or amusements.
1. Holding festivals in honour of different Deities.
2. Social gatherings of both sexes.
3. Drinking parties.
4. Picnics.
5. Other social diversions.
Festivals.
On some particular auspicious day, an assembly of citizens
should be convened in the temple of Saraswati. There the
skill of singers, and of others who may have come recently
to the town, should be tested, and on the following day they
should always be given some rewards. After that they may
either be retained or dismissed, according as their
performances are liked or not by the assembly. The
members of the assembly should act in concert, both in
times of distress as well as in times of prosperity, and it is
also the duty of these citizens to show hospitality to
strangers who may have come to the assembly. What is said
above should be understood to apply to all the other
festivals which may be held in honour of the different
Deities, according to the present rules.
Social Gatherings.
When men of the same age, disposition and talents, fond of
the same diversions and with the same degree of
education, sit together in company with public women,or in
an assembly of citizens, or at the abode of one among
themselves, and engage in agreeable discourse with each
other, such is called a sitting in company or a social
gathering. The subjects of discourse are to be the
completion of verses half composed by others, and the
testing the knowledge of one another in the various arts.
The women who may be the most beautiful, who may like
the same things that the men like, and who may have
power to attract the minds of others, are here done homage
to.
Drinking Parties.
Men and women should drink in one another's houses. And
here the men should cause the public women to drink, and
should then drink themselves, liquors such as the Madhu,
Aireya, Sara, and Asawa, which are of bitter and sour taste;
also drinks concocted from the barks of various trees, wild
fruits and leaves.
Going to Gardens or Picnics.
In the forenoon, men, having dressed themselves should go
to gardens on horseback, accompanied by public women
and followed by servants. And having done there all the
duties of the day, and passed the time in various agreeable
diversions, such as the fighting of quails, cocks and rams,
and other spectacles, they should return home in the
afternoon in the same manner, bringing with them bunches
of flowers, &c.
The same also applies to bathing in summer in water from
which wicked or dangerous animals have previously been
taken out, and which has been built in on all sides.
Other Social Diversions.
Spending nights playing with dice. Going out on moonlight
nights. Keeping the festive day in honour of spring.
Plucking the sprouts and fruits of the mangoe trees.
Eating the fibres of lotuses. Eating the tender ears of corn.
Picnicing in the forests when the trees get their new
foliage. The Udakakashvedika or sporting in the water.
Decorating each other with the flowers of some trees.
Pelting each other with the flowers of the Kadamba tree,
and many other sports which may either be known to the
whole country, or may be peculiar to particular parts of it.
These and similar other amusements should always be
carried on by citizens.
The above amusements should be followed by a person who
diverts himself alone in company with a courtesan, as well
as by a courtesan who can do the same in company with
her maid servants or with citizens.
A Pithamarda is a man without wealth, alone in the world,
whose only property consists of his Mallika, some lathering,
substance and a red cloth, who comes from a good country,
and who is skilled in all the arts; and by teaching these arts
is received in the company of citizens, and in the abode of
public women.
A Vita is a man who has enjoyed the pleasures of fortune,
who is a compatriot of the citizens with whom he
associates, who is possessed of the qualities of a
householder, who has his wife with him, and who is
honoured in the assembly of citizens, and in the abodes of
public women, and lives on their means and on them.
A Vidushaka (also called a Vaihasaka, i.e., one who
provokes laughter) is a person only acquainted with some
of the arts who is a jester, and who is trusted by all.
These persons are employed in matters of quarrels and
reconciliations between citizens and public women.
This remark applies also to female beggars, to women
with their heads shaved, to adulterous women, and to old
public women skilled in all the various arts.
Thus a citizen living in his town or village, respected by all,
should call on the persons of his own caste who may be
worth knowing. He should converse in company and gratify
his friends by his society, and obliging others by his
assistance in various matters, he should cause them to
assist one another in the same way.
There are some verses on this subject as follows:—
A citizen discoursing, not entirely in the Sanscrit
language, 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.

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

When Kama is practised by men of the four castes

according to the rules of the Holy Writ (i.e., by lawful
marriage) with virgins of their own caste, it then becomes a
means of acquiring lawful progeny and good fame, and it is
not also opposed to the customs of the world. On the
contrary the practice of Kama with women of the higher
castes, and with those previously enjoyed by others, even
though they be of the same caste, is prohibited. But the
practice of Kama with women of the lower castes, with
women excommunicated from their own caste, with public
women, and with women twice married, is neither enjoined
nor prohibited. The object of practising Kama with such
women is pleasure only.
Nayikas, therefore, are of three kinds, viz., maids, women
twice married, and public women. Gonikaputra has
expressed an opinion that there is a fourth kind of Nayika,
viz., a woman who is resorted to on some special occasion
even though she be previously married to another. These
special occasions are when a man thinks thus:—
(a). This woman is self-willed, and has been previously
enjoyed by many others besides myself. I may, therefore,
safely resort to her as to a public woman though she
belongs to a higher caste than mine, and in so doing I shall
not be violating the ordinances of Dharma.
Or thus:—
(b). This is a twice-married woman and has been enjoyed by
others before me, there is, therefore, no objection to my
resorting to her.
Or thus:—
(c). This woman has gained the heart of her great and
powerful husband, and exercises a mastery over him, who
is a friend of my enemy; if, therefore, she becomes united
with me, she will cause her husband to abandon my enemy.
Or thus:—
(d). This woman will turn the mind of her husband, who is
very powerful, in my favour, he being at present disaffected
towards me, and intent on doing me some harm.
Or thus:—
(e). By making this woman my friend I shall gain the object
of some friend of mine, or shall be able to effect the ruin of
some enemy, or shall accomplish some other difficult
purpose.
Or thus:—
(f). By being united with this woman, I shall kill her
husband, and so obtain his vast riches which I covet.
Or thus:—
(g). The union of this woman with me is not attended with
any danger, and will bring me wealth, of which, on account
of my poverty and inability to support myself, I am very
much in need. I shall, therefore, obtain her vast riches in
this way without any difficulty.
Or thus:—
(h). This woman loves me ardently, and knows all my weak
points, if therefore, I am unwilling to be united with her,
she will make my faults public, and thus tarnish my
character and reputation. Or she will bring some gross
accusation against me, of which it may be hard to clear
myself, and I shall be ruined. Or perhaps she will detach
from me her husband, who is powerful, and yet under her
control, and will unite him to my enemy, or will herself join
the latter.
Or thus:—
(i). The husband of this woman has violated the chastity of
my wives, I shall therefore return that injury by seducing
his wives.
Or thus:—
(j). By the help of this woman I shall kill an enemy of the
king, who has taken shelter with her, and whom I am
ordered by the king to destroy.
Or thus:
(k). The woman whom I love is under the control of this
woman. I shall, through the influence of the latter, be able
to get at the former.
Or thus:—
(l). This woman will bring to me a maid, who possesses
wealth and beauty, but who is hard to get at, and under the
control of another.
Or, lastly, thus:—
(m). My enemy is a friend of this woman's husband, I shall
therefore cause her to join him, and will thus create an
enmity between her husband and him.
For these and similar other reasons the wives of other men
may be resorted to, but it must be distinctly understood
that is only allowed for special reasons, and not for mere
carnal desire.
Charayana thinks that under these circumstances there is
also a fifth kind of Nayika, viz., a woman who is kept by a
minister, and who repairs to him occasionally; or a widow
who accomplishes the purpose of a man with the person to
whom she resorts.
Suvarnanabha adds that a woman who passes the life of an
ascetic and in the condition of a widow may be considered
as a sixth kind of Nayika.
Ghotakamukha says that the daughter of a public woman,
and a female servant, who are still virgins, form a seventh
kind of Nayika.
Gonardiya puts forth his doctrine that any woman born of
good family, after she has come of age, is an eighth kind of
Nayika.
But these four latter kinds of Nayikas do not differ much
from the first four kinds of them, as there is no
separate object in resorting to them. Therefore Vatsyayana
is of opinion that there are only four kinds of Nayikas, i.e.,
the maid, the twice married woman, the public woman, and
the woman resorted to for a special purpose.
The following women are not to be enjoyed:—
A leper.
A lunatic.
A woman turned out of caste.
A woman who reveals secrets.
A woman who publicly expresses desire for sexual
intercourse.
A woman who is extremely white.
A woman who is extremely black.
A bad-smelling woman.
A woman who is a near relation.
A woman who is a female friend.
A woman who leads the life of an ascetic.
And, lastly, the wife of a relation, of a friend, of a
learned Brahman, and of the king.
The followers of Babhravya say that any woman who has
been enjoyed by five men is a fit and proper person to be
enjoyed. But Gonikaputra is of opinion that even when this
is the case, the wives of a relation, of a learned Brahman
and of a king should be excepted.
The following are the kind of friends:—
One who has played with you in the dust, i.e., in
childhood.
One who is bound by an obligation.
 One who is of the same disposition and fond of the
same things.
One who is a fellow student.
One who is acquainted with your secrets and faults,
and whose faults and secrets are also known to you.
One who is a child of your nurse.
One who is brought up with you.
One who is an hereditary friend.
These friends should possess the following qualities:—
They should tell the truth.
They should not be changed by time.
They should be favourable to your designs.
They should be firm.
They should be free from covetousness.
They should not be capable of being gained over by
others.
They should not reveal your secrets.
Charayana says that citizens form friendship with
washermen, barbers, cowherds, florists, druggists, betel-
leaf sellers, tavern keepers, beggars, Pithamardas, Vitas
and Vidushekas, as also with the wives of all these people.
A messenger should possess the following qualities:—
Skilfulness.
Boldness.
Knowledge of the intention of men by their outward
signs.
 Absence of confusion, i.e., no shyness.
Knowledge of the exact meaning of what others do or
say.
Good manners.
Knowledge of appropriate times and places for doing
different things.
Ingenuity in business.
Quick comprehension.
Quick application of remedies, i.e., quick and ready
resources.
And this part ends with a verse:—
The man who is ingenious and wise, who is accompanied by
a friend, and who knows the intentions of others, as also
the proper time and place for doing everything, can gain
over, very easily, even a woman who is very hard to be
obtained.
END OF PART I.

PART II.
OF SEXUAL UNION.

CHAPTER I.
KINDS OF SEXUAL UNION ACCORDING TO
(a) DIMENSIONS.
(b) FORCE OF DESIRE OR PASSION.
 (c) TIME.

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

EQUAL. UNEQUAL.

Men. Women. Men. Women

Hare. Deer. Hare. Mare.

Bull. Mare. Hare. Elephant.

Horse. Elephant. Bull. Deer.

Bull. Elephant.

Horse. Deer.

Horse. Mare.

In these unequal unions, when the male exceeds the female

in point of size, his union with a woman who is immediately
next to him in size is called high union, and is of two kinds;
while his union with the woman most remote from him in
size is called the highest union, and is of one kind only. On
the other hand when the female exceeds the male in point
of size, her union with a man immediately next to her in
size is called low union, and is of two kinds; while her union
with a man most remote from her in size is called the
lowest union, and is of one kind only.
In other words, the horse and mare, the bull and deer, form
the high union, while the horse and deer form the highest
union. On the female side, the elephant and bull, the mare
and hare, form low unions, while the elephant and the hare
make the lowest unions.
There are then, nine kinds of union according to
dimensions. Amongst all these, equal unions are the best,
those of a superlative degree, i.e., the highest and the
lowest, are the worst, and the rest are middling, and with
them the high are better than the low.
There are also nine kinds of union according to the force of
passion or carnal desire, as follows:

MEN. WOMEN. MEN. WOMEN

Small. Small. Small. Middling.

Middling. Middling. Small. Intense.

Intense. Intense. Middling. Small.

Middling. Intense.

Intense. Small.

Intense. Middling.
A man is called a man of small passion whose desire at the
time of sexual union is not great, whose semen is scanty,
and who cannot bear the warm embraces of the female.
Those who differ from this temperament are called men of
middling passion, while those of intense passion are full of
desire.
In the same way, women are supposed to have the three
degrees of feeling as specified above.
Lastly, according to time there are three kinds of men and
women, viz., the short-timed, the moderate-timed, and the
long-timed, and of these as in the previous statements,
there are nine kinds of union.
But on this last head there is a difference of opinion about
the female, which should be stated.
Auddalika says, "Females do not emit as males do. The
males simply remove their desire, while the females, from
their consciousness of desire, feel a certain kind of
pleasure, which gives them satisfaction, but it is impossible
for them to tell you what kind of pleasure they feel. The
fact from which this becomes evident is, that males, when
engaged in coition, cease of themselves after emission, and
are satisfied, but it is not so with females."
This opinion is, however, objected to on the grounds that if
a male be a long-timed, the female loves him the more, but
if he be short-timed, she is dissatisfied with him. And this
circumstance, some say, would prove that the female emits
also.
But this opinion does not hold good, for if it takes a long
time to allay a woman's desire, and during this time she is
enjoying great pleasure, it is quite natural then that she
should wish for its continuation. And on this subject there
is a verse as follows:
"By union with men the lust, desire, or passion of women is
satisfied, and the pleasure derived from the consciousness
of it is called their satisfaction."
The followers of Babhravya, however, say that the semen of
women continues to fall from the beginning of the sexual
union to its end, and it is right that it should be so, for if
they had no semen there would be no embryo.
To this there is an objection. In the beginning of coition the
passion of the woman is middling, and she cannot bear the
vigorous thrusts of her lover, but by degrees her passion
increases until she ceases to think about her body, and then
finally she wishes to stop from further coition.
This objection, however, does not hold good, for even in
ordinary things that revolve with great force, such as a
potter's wheel, or a top, we find that the motion at first is
slow, but by degrees it becomes very rapid. In the same
way the passion of the woman having gradually increased,
she has a desire to discontinue coition, when all the semen
has fallen away. And there is a verse with regard to this as
follows:
"The fall of the semen of the man takes place only at the
end of coition, while the semen of the woman falls
continually, and after the semen of both has all fallen away
then they wish for the discontinuance of coition."
Lastly, Vatsyayana is of opinion that the semen of the
female falls in the same way as that of the male.
Now some may ask here: If men and women are beings of
the same kind, and are engaged in bringing about the same
result, why should they have different works to do.
Vatsya says that this is so, because the ways of working as
well as the consciousness of pleasure in men and women
are different. The difference in the ways of working, by
which men are the actors, and women are the persons
acted upon, is owing to the nature of the male and the
female, otherwise the actor would be sometimes the person
acted upon, and vice versâ. And from this difference in the
ways of working follows the difference in the consciousness
of pleasure, for a man thinks, "this woman is united with
me," and a woman thinks, "I am united with this man."
It may be said that if the ways of working in men and
women are different, why should not there be a difference,
even in the pleasure they feel, and which is the result of
those ways.
But this objection is groundless, for the person acting
and 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.
On this again some may say that when different persons
are engaged in doing the same work, we find that they
accomplish the same end or purpose: while, on the
contrary, in the case of men and women we find that each
of them accomplishes his or her own end separately, and
this is inconsistent. But this is a mistake, for we find that
sometimes two things are done at the same time, as for
instance in the fighting of rams, both the rams receive the
shock at the same time on their heads. Again, in throwing
one wood apple against another, and also in a fight or
struggle of wrestlers. If it be said that in these cases the
things employed are of the same kind, it is answered that
even in the case of men and women, the nature of the two
persons is the same. And as the difference in their ways of
working arises from the difference of their conformation
only, it follows that men experience the same kind of
pleasure as women do.
There is also a verse on this subject as follows: "Men and
women being of the same nature, feel the same kind of
pleasure, and therefore a man should marry such a woman
as will love him ever afterwards."
The pleasure of men and women being thus proved to be of
the same kind, it follows that in regard to time, there are
nine kinds of sexual intercourse, in the same way as there
are nine kinds, according to the force of passion.
There being thus nine kinds of union with regard to
dimensions, force of passion, and time, respectively, by
making combinations of them, innumerable kinds of union
would be produced. Therefore in each particular kind of
sexual union, men should use such means as they may
think suitable for the occasion.
At the first time of sexual union the passion of the male is
intense, and his time is short, but in subsequent unions on
the same day the reverse of this is the case. With the
female, however, it is the contrary, for at the first time her
passion is weak, and then her time long, but on subsequent
occasions on the same day, her passion is intense and her
time short, until her passion is satisfied.
On the different kinds of Love.
Men learned in the humanities are of opinion that love is of
four kinds, viz.:
1. Love acquired by continual habit.
2. Love resulting from the imagination.
3. Love resulting from belief.
4. Love resulting from the perception of external objects.
(1). Love resulting from the constant and continual
performance and habit, as for instance the love of sexual
intercourse, the love of hunting, the love of drinking, the
love of gambling, etc., etc.
(2). Love which is felt for things to which we are not
habituated, and which proceeds entirely from ideas, is
called love resulting from imagination, as for instance, that
love which some men and women and eunuchs feel for the
Auparishtaka or mouth congress, and that which is felt by
all for such things as embracing, kissing, etc., etc.
(3). The love which is mutual on both sides, and proved to
be true, when each looks upon the other as his or her very
own, such is called love resulting from belief by the
learned.
(4). The love resulting from the perception of
eternal objects is quite evident and well-known to the
world, because the pleasure which it affords is superior to
the pleasure of the other kinds of love, which exists only for
its sake.
What has been said in this chapter upon the subject of
sexual union is sufficient for the learned; but for the
edification of the ignorant, the same will now be treated of
at length and in detail.

CHAPTER II.
OF THE EMBRACE.

This part of the Kama Shastra, which treats of sexual

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

CHAPTER III.
ON KISSING.
It is said by some that there is no fixed time or order
between the embrace, the kiss, and the pressing or
scratching with the nails or fingers, but that all these
things should be done generally before sexual union takes
place, while striking and making the various sounds
generally takes place at the time of the union. Vatsyayana,
however, thinks that anything may take place at any time,
for love does not care for time or order.
On the occasion of the first congress, kissing and the other
things mentioned above should be done moderately, they
should not be continued for a long time, and should be
done alternately. On subsequent occasions, however, the
reverse of all this may take place, and moderation will not
be necessary, they may continue for a long time, and for the
purpose of kindling love, they may be all done at the same
time.
The following are the places for kissing, viz., the forehead,
the eyes, the cheeks, the throat, the bosom, the breasts, the
lips, and the interior of the mouth. Moreover, the people of
the Lat country kiss also on the following places, viz., the
joints of the thighs, the arms, and the navel. But
Vatsyayana thinks that though kissing is practised by these
people in the above places on account of the intensity of
their love, and the customs of their country, it is not fit to
be practised by all.
Now in a case of a young girl there are three sort of kisses,
viz.:
The nominal kiss.
The throbbing kiss.
The touching kiss.
(1). When a girl only touches the mouth of her lover with
her own, but does not herself do anything, it is called the
"nominal kiss."
(2). When a girl, setting aside her bashfulness a little,
wishes to touch the lip that is pressed into her mouth,
and with that object moves her lower lip, but not the upper
one, it is called the "throbbing kiss."
(3). When a girl touches her lover's lip with her tongue, and
having shut her eyes, places her hands on those of her
lover, it is called the "touching kiss."
Other authors describe four other kinds of kisses, viz.:
The straight kiss.
The bent kiss.
The turned kiss.
The pressed kiss.
(1). When the lips of two lovers are brought into direct
contact with each other, it is called a "straight kiss."
(2). When the heads of two lovers are bent towards each
other, and when so bent kissing takes place, it is called a
"bent kiss."
(3). When one of them turns up the face of the other by
holding the head and chin, and then kissing, it is called a
"turned kiss."
(4). Lastly, when the lower lip is pressed with much force, it
is called a "pressed kiss."
There is also a fifth kind of kiss called the "greatly pressed
kiss," which is effected by taking hold of the lower lip
between two fingers, and then after touching it with the
tongue, pressing it with great force with the lip.
As regards kissing, a wager may be laid as to which will get
hold of the lips of the other first. If the woman loses, she
should pretend to cry, should keep her lover off by shaking
her hands, and turn away from him and dispute with him,
saying "let another wager be laid." If she loses this a
second time, she should appear doubly distressed, and
when her lover is off his guard or asleep, she should get
hold of his lower lip, and hold it in her teeth, so that it
should not slip away, and then she should laugh, make a
loud noise, deride him, dance about, and say whatever she
likes in a joking way, moving her eyebrows, and rolling her
eyes. Such are the wagers and quarrels as far as kissing is
concerned, but the same may be applied with regard to the
pressing or scratching with the nails and fingers, biting and
striking. All these, however, are only peculiar to men and
women of intense passion.
When a man kisses the upper lip of a woman, while she in
return kisses his lower lip, it is called the "kiss of the upper
lip."
When one of them takes both the lips of the other
between his or her own, it is called "a clasping kiss." A
woman, however, only takes this kind of kiss from a man
who has no moustache. And on the occasion of this kiss, if
one of them touches the teeth, the tongue, and the palate
of the other, with his or her tongue, it is called the "fighting
of the tongue." In the same way, the pressing of the teeth of
the one against the mouth of the other is to be practised.
Kissing is of four kinds, viz., moderate, contracted, pressed,
and soft, according to the different parts of the body which
are kissed, for different kinds of kisses are appropriate for
different parts of the body.
When a woman looks at the face of her lover while he is
asleep, and kisses it to show her intention or desire, it is
called a "kiss that kindles love."
When a woman kisses her lover while he is engaged in
business, or while he is quarrelling with her, or while he is
looking at something else, so that his mind may be turned
away, it is called a "kiss that turns away."
When a lover coming home late at night kisses his beloved,
who is asleep or in bed, in order to show her his desire, it is
called a "kiss that awakens." On such an occasion the
woman may pretend to be asleep at the time of her lover's
arrival, so that she may know his intention and obtain
respect from him.
When a person kisses the reflection of the person he loves
in a mirror, in water, or on a wall, it is called a "kiss
showing the intention."
When a person kisses a child sitting on his lap, or a picture,
or an image, or figure, in the presence of the person
beloved by him, it is called a "transferred kiss."
When at night at a theatre, or in an assembly of caste men,
a man coming up to a woman kisses a finger of her hand if
she be standing, or a toe of her foot if she be sitting, or
when a woman is shampooing her lover's body, places her
face on his thigh (as if she was sleepy) so as to inflame his
passion, and kisses his thigh or great toe, it is called a
"demonstrative kiss."
There is also a verse on the subject as follows:—
"Whatever things may be done by one of the lovers to the
other, the same should be returned by the other, i.e., if the
woman kisses him he should kiss her in return, if she
strikes him he should also strike her in return."

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

When love becomes intense, pressing with the nails or

scratching the body with them is practised, and it is done
on the following occasions: On the first visit; at the time of
setting out on a journey; on the return from a journey; at
the time when an angry lover is reconciled; and lastly when
the woman is intoxicated.
But pressing with the nails is not an usual thing except with
those who are intensely passionate, i.e., full of passion. It is
employed together with biting, by those to whom the
practice is agreeable.
Pressing with the nails is of the eight following kinds,
according to the forms of the marks which are produced,
viz.:
1. Sounding.
2. Half moon.
3. A circle.
4. A line.
5. A tiger's nail or claw.
6. A peacock's foot.
7. The jump of a hare.
8. The leaf of a blue lotus.
The places that are to be pressed with the nails are as
follows: the arm pit, the throat, the breasts, the lips, the
jaghana, or middle parts of the body, and the thighs. But
Suvarnanabha is of opinion that when the impetuosity of
passion is excessive, then the places need not be
considered.
The qualities of good nails are that they should be bright,
well set, clean, entire, convex, soft, and glossy in
appearance. Nails are of three kinds according to their
size, viz.:
Small.
Middling.
Large.
Large nails, which give grace to the hands, and attract
the hearts of women from their appearance, are possessed
by the Bengalees.
Small nails, which can be used in various ways, and are to
be applied only with the object of giving pleasure, are
possessed by the people of the southern districts.
Middling nails, which contain the properties of both the
above kinds, belong to the people of the Maharashtra.
(1). When a person presses the chin, the breasts, the lower
lip, or the jaghana of another so softly that no scratch or
mark is left, but only the hair on the body becomes erect
from the touch of the nails, and the nails themselves make
a sound, it is called a "sounding or pressing with the nails."
This pressing is used in the case of a young girl when her
lover shampoos her, scratches her head, and wants to
trouble or frighten her.
(2). The curved mark with the nails, which is impressed on
the neck and the breasts, is called the "half moon."
(3). When the half moons are impressed opposite to each
other, it is called a "circle." This mark with the nails is
generally made on the navel, the small cavities about the
buttocks, and on the joints of the thigh.
(4). A mark in the form of a small line, and which can be
made on any part of the body, is called a "line."
(5). This same line, when it is curved, and made on the
breast, is called a "tiger's nail."
(6). When a curved mark is made on the breast by means of
the five nails, it is called a "peacock's foot." This mark is
made with the object of being praised, for it requires a
great deal of skill to make it properly.
(7). When five marks with the nails are made close to one
another near the nipple of the breast, it is called "the jump
of a hare."
(8). A mark made on the breast or on the hips in the form of
a leaf of the blue lotus, is called the "leaf of a blue lotus."
When a person is going on a journey, and makes a mark on
the thighs, or on the breast, it is called a "token of
remembrance." On such an occasion three or four lines are
impressed close to one another with the nails.
Here ends the marking with the nails. Marks of other kinds
than the above may also be made with the nails, for
the ancient authors say, that as there are innumerable
degrees of skill among men (the practice of this art being
known to all), so there are innumerable ways of making
these marks. And as pressing or marking with the nails is
independent of love, no one can say with certainty how
many different kinds of marks with the nails do actually
exist. The reason of this is, Vatsyayana says, that as variety
is necessary in love, so love is to be produced by means of
variety. It is on this account that courtezans, who are well
acquainted with various ways and means, become so
desirable, for if variety is sought in all the arts and
amusements, such as archery and others, how much more
should it be sought after in the present case.
The marks of the nails should not be made on married
women, but particular kinds of marks may be made on their
private parts for the remembrance and increase of love.
There are also some verses on the subject, as follows:
"The love of a woman who sees the marks of nails on the
private parts of her body, even though they are old and
almost worn out, becomes again fresh and new. If there be
no marks of nails to remind a person of the passages of
love, then love is lessened in the same way as when no
union takes place for a long time."
Even when a stranger sees at a distance a young woman
with the marks of nails on her breast, he is filled with love
and respect for her.
A man, also, who carries the marks of nails and teeth on
some parts of his body, influences the mind of a woman,
even though it be ever so firm. In short, nothing tends to
increase love so much as the effects of marking with the
nails, and biting.

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

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

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

On the occasion of a "high congress" the Mrigi (Deer)

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

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

Sexual intercourse can be compared to a quarrel, on

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

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

When a woman sees that her lover is fatigued by constant

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

CHAPTER IX.
OF THE AUPARISHTAKA OR MOUTH
CONGRESS.

There are two kinds of eunuchs, those that are disguised as

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

CHAPTER X.
OF THE WAY HOW TO BEGIN AND HOW TO
END THE CONGRESS.
DIFFERENT KINDS OF CONGRESS AND LOVE
QUARRELS.

In the pleasure-room, decorated with flowers, and fragrant

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

PART III.
ABOUT THE ACQUISITION OF A
WIFE.

CHAPTER I.
ON MARRIAGE.

When a girl of the same caste, and a virgin, is married in

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

CHAPTER II.
OF CREATING CONFIDENCE IN THE GIRL.

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

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

A poor man possessed of good qualities, a man born of a

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

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

Now when the girl begins to show her love by outward

signs and motions, as described in the last chapter, the
lover should try to gain her over entirely by various ways
and means, such as the following:—
When engaged with her in any game or sport he should
intentionally hold her hand. He should practise upon her
the various kinds of embraces, such as the touching
embrace, and others already described in a preceeding
chapter (Part II. Chapter 2). He should show her a pair of
human beings cut out of the leaf of a tree, and such like
things, at intervals. When engaged in water sports, he
should dive at a distance from her, and come up close to
her. He should show an increased liking for the new foliage
of trees and such like things. He should describe to her the
pangs he suffers on her account. He should relate to her
the beautiful dream that he has had with reference to other
women. At parties and assemblies of his caste he should sit
near her, and touch her under some pretence or other, and
having placed his foot upon her's, he should slowly touch
each of her toes, and press the ends of the nails; if
successful in this, he should get hold of her foot with his
hand and repeat the same thing. He should also press a
finger of her hand between his toes when she happens to
be washing his feet; and whenever he gives anything to her
or takes anything from her, he should show her by his
manner and look how much he loves her.
He should sprinkle upon her the water brought for rinsing
his mouth; and when alone with her in a lonely place, or
in darkness, he should make love to her, and tell her the
true state of his mind without distressing her in any way.
Whenever he sits with her on the same seat or bed he
should say to her, "I have something to tell you in private,"
and then, when she comes to hear it in a quiet place, he
should express his love to her more by manner and signs
than by words. When he comes to know the state of her
feelings towards him he should pretend to be ill, and should
make her come to his house to speak to him. There he
should intentionally hold her hand and place it on his eyes
and forehead, and under the pretence of preparing some
medicine for him he should ask her to do work for his sake
in the following words: "This work must be done by you,
and by nobody else." When she wants to go away he should
let her go, with an earnest request to come and see him
again. This device of illness should be continued for three
days and three nights. After this, when she begins coming
to see him frequently, he should carry on long
conversations with her, for, says Ghotakamukha, "though a
man loves a girl ever so much, he never succeeds in
winning her without a great deal of talking." At last, when
the man finds the girl completely gained over, he may then
begin to enjoy her. As for the saying that women grow less
timid than usual during the evening, and in darkness, and
are desirous of congress at those times, and do not oppose
men then and should only be enjoyed at these hours, it is a
matter of talk only.
When it is impossible for the man to carry on his
endeavours alone, he should, by means of the daughter of
her nurse, or of a female friend in whom she confides,
cause the girl to be brought to him without making known
to her his design, and he should then proceed with her in
the manner above described. Or he should in the beginning
send his own female servant to live with the girl as her
friend, and should then gain her over by her means.
At last, when he knows the state of her feelings by her
outward manner and conduct towards him at religious
ceremonies, marriage ceremonies, fairs, festivals, theatres,
public assemblies, and such like occasions, he should begin
to enjoy her when she is alone, for Vatsyayana lays it down,
that women, when resorted to at proper times and in
proper places, do not turn away from their lovers.
When a girl, possessed of good qualities and well-bred,
though born in a humble family, or destitute of wealth, and
not therefore desired by her equals, or an orphan girl, or
one deprived of her parents, but observing the rules of her
family and caste, should wish to bring about her own
marriage when she comes of age, such a girl should
endeavour to gain over a strong and good looking young
man, or a person whom she thinks would marry her on
account of the weakness of his mind, and even without the
consent of his parents. She should do this by such means as
would endear her to the said person, as well as by
frequently seeing and meeting him. Her mother also should
constantly cause them to meet by means of her female
friends, and the daughter of her nurse. The girl herself
should try to get alone with her beloved in some quiet
place, and at odd times should give him flowers, betel nut,
betel leaves and perfumes. She should also show her skill
in the practice of the arts, in shampooing, in scratching and
in pressing with the nails. She should also talk to him on
the subjects he likes best, and discuss with him the ways
and means of gaining over and winning the affections of a
girl.
But old authors say that although the girl loves the man
ever so much, she should not offer herself, or make the first
overtures, for a girl who does this loses her dignity, and is
liable to be scorned and rejected. But when the man shows
his wish to enjoy her, she should be favourable to him and
should show no change in her demeanour when he
embraces her, and should receive all the manifestations of
his love as if she were ignorant of the state of his mind. But
when he tries to kiss her she should oppose him; when he
begs to be allowed to have sexual intercourse with her she
should let him touch her private parts only and with
considerable difficulty; and though importuned by him, she
should not yield herself up to him as if of her own accord,
but should resists his attempts to have her. It is only,
moreover, when she is certain that she is truly loved, and
that her lover is indeed devoted to her, and will not change
his mind, that she should then give herself up to him, and
persuade him to marry her quickly. After losing her
virginity she should tell her confidential friends about it.
Here ends the efforts of a girl to gain over a man.
There are also some verses on the subject as follows: A girl
who is much sought after should marry the man that she
likes, and whom she thinks would be obedient to her, and
capable of giving her pleasure. But when from the desire of
wealth a girl is married by her parents to a rich man
without taking into consideration the character or looks of
the bridegroom, or when given to a man who has several
wives, she never becomes attached to the man, even
though he be endowed with good qualities, obedient to her
will, active, strong, and healthy, and anxious to please her
in every way. 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.

CHAPTER V.
ON CERTAIN FORMS OF MARRIAGE

When a girl cannot meet her lover frequently in private,

she should send the daughter of her nurse to him, it being
understood that she has confidence in her, and had
previously gained her over to her interests. On seeing the
man, the daughter of the nurse should, in the course of
conversation, describe to him the noble birth, the good
disposition, the beauty, talent, skill, knowledge of human
nature and affection of the girl in such a way as not to let
him suppose that she has been sent by the girl, and should
thus create affection for the girl in the heart of the man. To
the girl also she should speak about the excellent qualities
of the man, especially of those qualities which she knows
are pleasing to the girl. She should, moreover, speak with
disparagement of the other lovers of the girl, and talk
about the avarice and indiscretion of their parents, and the
fickleness of their relations. She should also quote samples
of many girls of ancient times, such as Sakuntala and
others, who, having united themselves with lovers of their
own caste and their own choice, were ever happy
afterwards in their society. And she should also tell of other
girls who married into great families, and being troubled by
rival wives, became wretched and miserable, and were
finally abandoned. She should further speak of the good
fortune, the continual happiness, the chastity, obedience,
and affection of the man, and if the girl gets amorous about
him, she should endeavour to allay her shame and her fear
as well as her suspicions about any disaster that might
result from the marriage. In a word, she should act the
whole part of a female messenger by telling the girl all
about the man's affection for her, the places he frequented,
and the endeavours he made to meet her, and by frequently
repeating, "It will be all right if the man will take you away
forcibly and unexpectedly."
The Forms of Marriage.
When the girl is gained over, and acts openly with the man
as his wife, he should cause fire to be brought from the
house of a Brahman, and having spread the Kusha grass
upon the ground, and offered an oblation to the fire he
should marry her according to the precepts of the religious
law. After this he should inform his parents of the fact,
because it is the opinion of ancient authors that a marriage
solemnly contracted in the presence of fire cannot
afterwards be set aside.
After the consummation of the marriage, the relations of
the man should gradually be made acquainted with the
affair, and the relations of the girl should also be apprised
of it in such a way that they may consent to the marriage,
and overlook the manner in which it was brought about,
and when this is done they should afterwards be reconciled
by affectionate presents and favourable conduct. In this
manner the man should marry the girl according to the
Gandharva form of marriage.
When the girl cannot make up her mind, or will not express
her readiness to marry, the man should obtain her in any
one of the following ways:—
(1). On a fitting occasion, and under some excuse, he
should by means of a female friend with whom he is well
acquainted, and whom he can trust, and who also is well
known to the girl's family, get the girl brought
unexpectedly to his house, and he should then bring fire
from the house of a Brahman, and proceed as before
described.
(2.) When the marriage of the girl with some other person
draws near, the man should disparage the future husband
to the utmost in the mind of the mother of the girl, and
then having got the girl to come with her mother's consent
to a neighbouring house, he should bring fire from the
house of a Brahman, and proceed as above.
(3.) The man should become a great friend of the brother of
the girl, the said brother being of the same age as himself,
and addicted to courtesans, and to intrigues with the wives
of other people, and should give him assistance in such
matters, and also give him occasional presents. He should
then tell him about his great love for his sister, as young
men will sacrifice even their lives for the sake of those who
may be of the same age, habits, and dispositions as
themselves. After this the man should get the girl brought
by means of her brother to some secure place, and having
brought fire from the house of a Brahman, should proceed
as before.
(4.) The man should on the occasion of festivals get the
daughter of the nurse to give the girl some intoxicating
substance, and then cause her to be brought to some
secure place under the pretence of some business, and
there having enjoyed her before she recovers from her
intoxication, should bring fire from the house of a Brahman,
and proceed as before.
(5.) The man should, with the connivance of the daughter of
the nurse, carry off the girl from her house while she is
asleep, and then, having enjoyed her before she recovers
from her sleep, should bring fire from the house of a
Brahman, and proceed as before.
(6.) When the girl goes to a garden, or to some village in
the neighbourhood, the man should, with his friends, fall on
her guards, and having killed them, or frightened them
away, forcibly carry her off, and proceed as before.
There are verses on the subject as follows:—In all the forms
of marriage given in this chapter of this work, the one that
precedes is better than the one that follows it, on account
of its being more in accordance with the commands of
religion, and therefore it is only when it is impossible to
carry the former into practice that the latter should be
resorted to. As the fruit of all good marriages is love, the
Gandharva form of marriage is respected, even though it is
formed under unfavourable circumstances, because it
fulfils the object sought for. Another cause of the respect
accorded to the Gandharva form of marriage is, that it
brings forth happiness, causes less trouble in its
performance than any other forms of marriage, and is
above all the result of previous love.
END OF PART III.

PART IV.
ABOUT A WIFE.

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

A virtuous woman, who has affection for her husband,

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

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

The causes of re-marrying during the lifetime of the wife

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

PART V.
ABOUT THE WIVES OF OTHER MEN.

CHAPTER I.
OF THE CHARACTERISTICS OF MEN AND
WOMEN.—THE REASONS WHY WOMEN
REJECT THE ADDRESSES OF MEN.—ABOUT
MEN WHO HAVE SUCCESS WITH WOMEN,
AND ABOUT WOMEN WHO ARE EASILY
GAINED OVER.
The wives of other people may be resorted to on the
occasions already described in Part I., Chapter 5, of this
work, but the possibility of their acquisition, their fitness
for cohabitation, the danger to oneself in uniting with them,
and the future effect of these unions, should first of all be
examined. A man may resort to the wife of another, for the
purpose of saving his own life, when he perceives that his
love for her proceeds from one degree of intensity to
another. These degrees are ten in number, and are
distinguished by the following marks:
1. Love of the eye.
2. Attachment of the mind.
3. Constant reflection.
4. Destruction of sleep.
5. Emaciation of the body.
6. Turning away from objects of enjoyment.
7. Removal of shame.
8. Madness.
9. Fainting.
10. Death.
Ancient authors say that a man should know the
disposition, truthfulness, purity, and will of a young woman,
as also the intensity, or weakness of her passions, from the
form of her body, and from her characteristic marks and
signs. But Vatsyayana is of opinion that the forms of bodies,
and the characteristic marks or signs are but erring tests of
character, and that women should be judged by their
conduct, by the outward expression of their thoughts, and
by the movements of their bodies.
Now as a general rule Gonikaputra says that a woman falls
in love with every handsome man she sees, and so does
every man at the sight of a beautiful woman, but frequently
they do not take any further steps, owing to various
considerations. In love the following circumstances are
peculiar to the woman. She loves without regard to right or
wrong, and does not try to gain over a man simply for the
attainment of some particular purpose. Moreover, when a
man first makes up to her she naturally shrinks from him,
even though she may be willing to unite herself with him.
But when the attempts to gain her are repeated and
renewed, she at last consents. But with a man, even though
he may have begun to love, he conquers his feelings from a
regard for morality and wisdom, and although his thoughts
are often on the woman, he does not yield, even though an
attempt be made to gain him over. He sometimes makes an
attempt or effort to win the object of his affections, and
having failed, he leaves her alone for the future. In the
same way, when a woman is once gained, he often becomes
indifferent about her. As for the saying that a man does not
care for what is easily gained, and only desires a thing
which cannot be obtained without difficulty, it is only a
matter of talk.
The causes of a woman rejecting the addresses of a man
are as follows:
1. Affection for her husband.
2. Desire of lawful progeny.
3. Want of opportunity.
4. Anger at being addressed by the man too familiarly.
5. Difference in rank of life.
6. Want of certainty on account of the man being devoted
to travelling.
 7. Thinking that the man may be attached to some other
person.
8. Fear of the man's not keeping his intentions secret.
9. Thinking that the man is too devoted to his friends, and
has too great a regard for them.
10. The apprehension that he is not in earnest.
11. Bashfulness on account of his being an illustrious man.
12. Fear on account of his being powerful, or possessed of
too impetuous passion, in the case of the deer woman.
13. Bashfulness on account of his being too clever.
14. The thought of having once lived with him on friendly
terms only.
15. Contempt of his want of knowledge of the world.
16. Distrust of his low character.
17. Disgust at his want of perception of her love for him.
18. In the case of an elephant woman, the thought that he
is a hare man, or a man of weak passion.
19. Compassion lest any thing should befall him on account
of his passion.
20. Despair at her own imperfections.
21. Fear of discovery.
22. Disillusion at seeing his grey hair or shabby
appearance.
23. Fear that he may be employed by her husband to test
her chastity.
24. The thought that he has too much regard for morality.
Whichever of the above causes a man may detect, he
should endeavour to remove it from the very beginning.
Thus, the bashfulness that may arise from his greatness or
his ability, he should remove by showing his great love and
affection for her. The difficulty of the want of opportunity,
or if his inaccessibility, he should remove by showing her
some easy way of access. The excessive respect entertained
by the woman for him should be removed by making
himself very familiar. The difficulties that arise from his
being thought a low character he should remove by
showing his valour and his wisdom; those that come from
neglect by extra attention; and those that arise from fear by
giving her proper encouragement.
The following are the men who generally obtain success
with women.
1. Men well versed in the science of love.
2. Men skilled in telling stories.
3. Men acquainted with women from their childhood.
4. Men who have secured their confidence.
5. Men who send presents to them.
6. Men who talk well.
7. Men who do things that they like.
8. Men who have not loved other women previously.
9. Men who act as messengers.
10. Men who knew their weak points.
11. Men who are desired by good women.
12. Men who are united with their female friends.
13. Men who are good looking.
14. Men who have been brought up with them.
15. Men who are their neighbours.
16. Men who are devoted to sexual pleasures, even though
these be their own servants.
17. The lovers of the daughters of their nurse.
18. Men who have been lately married.
19. Men who like picnics and pleasure parties.
20. Men who are liberal.
21. Men who are celebrated for being very strong (Bull
men).
22. Enterprising and brave men.
23. Men who surpass their husbands in learning and good
looks, in good quality, and in liberality.
24. Men whose dress and manner of living are magnificent.
The following are the women who are easily gained over.
1. Women who stand at the doors of their houses.
2. Women who are always looking out on the street.
3. Women who sit conversing in their neighbour's house.
4. A woman who is always staring at you.
5. A female messenger.
6. A woman who looks sideways at you.
7. A woman whose husband has taken another wife
without any just cause.
8. A woman who hates her husband or is hated by him.
9. A woman who has nobody to look after her, or keep her
in check.
10. A woman who has not had any children.
11. A woman whose family or caste is not well known.
12. A woman whose children are dead.
13. A woman who is very fond of society.
14. A woman who is apparently very affectionate with her
husband.
15. The wife of an actor.
16. A widow.
17. A poor woman.
18. A woman fond of enjoyments.
19. The wife of a man with many younger brothers.
20. A vain woman.
21. A woman whose husband is inferior to her in rank or
abilities.
22. A woman who is proud of her skill in the arts.
23. A woman disturbed in mind by the folly of her husband.
24. A woman who has been married in her infancy to a rich
man, and not liking him when she grows up, desires a
man possessing a disposition, talents, and wisdom
suitable to her own tastes.
25. A woman who is slighted by her husband without any
cause.
26. A woman who is not respected by other women of the
same rank or beauty as herself.
27. A woman whose husband is devoted to travelling.
28. The wife of a jeweller.
29. A jealous woman.
30. A covetous woman.
31. An immoral woman.
32. A barren woman.
33. A lazy woman.
34. A cowardly woman.
35. A humpbacked woman.
36. A dwarfish woman.
37. A deformed woman.
38. A vulgar woman.
39. An ill-smelling woman.
40. A sick woman.
41. An old woman.
There was also two verses on the subject as follows:
"Desire, which springs from nature, and which is increased
by art, and from which all danger is taken away by wisdom,
becomes firm and secure. A clever man, depending on his
own ability, and observing carefully the ideas and thoughts
of women, and removing the causes of their turning away
from men, is generally successful with them."

CHAPTER II.
ABOUT MAKING ACQUAINTANCE WITH THE
WOMAN, AND OF THE EFFORTS TO GAIN HER
OVER.
Ancient authors are of opinion that girls are not so easily
seduced by employing female messengers as by the efforts
of the man himself, but that the wives of others are more
easily got at by the aid of female messengers than by the
personal efforts of a man. But Vatsyayana lays it down that
whenever it is possible a man should always act himself in
these matters, and it is only when such is impracticable, or
impossible, that female messengers should be employed. As
for the saying that women who act and talk boldly and
freely are to be won by the personal efforts of the man, and
that women who do not possess those qualities are to be
got at by female messengers, it is only a matter of talk.
Now when a man acts himself in the matter he should first
of all make the acquaintance of the woman he loves in the
following manner.
1st. He should arrange to be seen by the woman either on a
natural or special opportunity. A natural opportunity is
when one of them goes to the house of the other, and a
special opportunity is when they meet either at the house
of a friend, or a caste-fellow, or a minister, or a physician,
as also on the occasion of marriage ceremonies, sacrifices,
festivals, funerals, and garden parties.
2nd. When they do meet, the man should be careful to look
at her in such a way as to cause the state of his mind to be
made known to her; he should pull about his moustache,
make a sound with his nails, cause his own ornaments to
tinkle, bite his lower lip, and make various other signs of
that description. When she is looking at him he
should speak to his friends about her and other women,
and should show to her his liberality and his appreciation of
enjoyments. When sitting by the side of a female friend he
should yawn and twist his body, contract his eyebrows,
speak very slowly as if he were weary, and listen to her
indifferently. A conversation having two meanings should
also be carried on with a child or some other person,
apparently having regard to a third person, but really
having reference to the woman he loves, and in this way his
love should be made manifest under the pretext of
referring to others rather than to herself. He should make
marks that have reference to her, on the earth with his
nails, or with a stick, and should embrace and kiss a child
in her presence, and give it the mixture of betel nut and
betel leaves with his tongue, and press its chin with his
fingers in a caressing way. All these things should be done
at the proper time and in proper places.
3rd. The man should fondle a child that may be sitting on
her lap, and give it something to play with, and also take
the same back again. Conversation with respect to the child
may also be held with her, and in this manner he should
gradually become well acquainted with her, and he should
also make himself agreeable to her relations. Afterwards,
this acquaintance should be made a pretext for visiting her
house frequently, and on such occasions he should converse
on the subject of love in her absence, but within her
hearing. As his intimacy with her increases he should place
in her charge some kind of deposit or trust, and take away
from it a small portion at a time; or he may give her some
fragrant substances, or betel nuts to be kept for him by her.
After this he should endeavour to make her well acquainted
with his own wife, and get them to carry on confidential
conversations, and to sit together in lonely places. In order
to see her frequently he should arrange that the same
goldsmith, the same jeweller, the same basket maker, the
same dyer, and the same washerman should be employed
by the two families. And he should also pay her long visits
openly under the pretence of being engaged with her on
business, and one business should lead to another, so as to
keep up the intercourse between them. Whenever she
wants anything, or is in need of money, or wishes to acquire
skill in one of the arts, he should cause her to understand
that he is willing and able to do anything that she wants, to
give her money, or teach her one of the arts, all these
things being quite within his ability and power. In the same
way he should hold discussions with her in company with
other people, and they should talk of the doings and
sayings of other persons, and examine different things, like
jewellery, precious stones, etc. On such occasions he should
show her certain things with the values of which she may
be unacquainted, and if she begins to dispute with him
about the things or their value, he should not contradict
her, but point out that he agrees with her in every way.
Thus ends the ways of making the acquaintance of the
woman desired.
Now after a girl has become acquainted with the man as
above described, and has manifested her love to him by the
various outward signs; and by the motions of her body, the
man should make every effort to gain her over. But as girls
are not acquainted with sexual union, they should be
treated with the greatest delicacy, and the man should
proceed with considerable caution, though in the case of
other women, accustomed to sexual intercourse, this is not
necessary. When the intentions of the girl are known, and
her bashfulness put aside, the man should begin to make
use of her money, and an interchange of clothes, rings, and
flowers should be made. In this the man should take
particular care that the things given by him are handsome
and valuable. He should moreover receive from her a
mixture of betel nut and betel leaves, and when he is going
to a party he should ask for the flower in her hair, or for the
flower in her hand. If he himself gives her a flower it should
be a sweet smelling one, and marked with marks made by
his nails or teeth. With increasing assiduity he should
dispel her fears, and by degrees get her to go with him to
some lonely place, and there he should embrace and kiss
her. And finally at the time of giving her some betel nut, or
of receiving the same from her, or at the time of making an
exchange of flowers, he should touch and press her private
parts, thus bringing his efforts to a satisfactory conclusion.
When a man is endeavouring to seduce one woman, he
should not attempt to seduce any other at the same time.
But after he had succeeded with the first, and enjoyed her
for a considerable time, he can keep her affections by
giving her presents that she likes, and then commence
making up to another woman. When a man sees the
husband of a woman going to some place near his house,
he should not enjoy the woman then, even though she may
be easily gained over at that time. A wise man having a
regard for his reputation should not think of seducing a
woman who is apprehensive, timid, not to be trusted, well
guarded, or possessed of a father-in-law, or mother-in-law.

CHAPTER III.
EXAMINATION OF THE STATE OF A WOMAN'S
MIND.

When a man is trying to gain over a woman he should

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

CHAPTER IV.
ABOUT THE BUSINESS OF A GO-BETWEEN.

If a woman has manifested her love or desire, either by

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

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

CHAPTER VI.
ABOUT THE WOMEN OF THE ROYAL HAREM;
AND OF THE KEEPING OF ONE'S OWN WIFE.

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

PART VI.
 ABOUT COURTESANS.

INTRODUCTORY REMARKS.

This Part VI., about courtesans, was prepared by

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

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

By having intercourse with men courtesans obtain sexual

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

CHAPTER II.
OF LIVING LIKE A WIFE.

When a courtesan is living as a wife with her lover, she

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

CHAPTER III.
OF THE MEANS OF GETTING MONEY. OF THE
SIGNS OF THE CHANGE OF A LOVER'S
FEELINGS, AND OF THE WAY TO GET RID OF
HIM.
Money is got out of a lover in two ways, viz.:
By natural or lawful means, and by artifices. Old authors
are of opinion that when a courtesan can get as much
money as she wants from her lover, she should not make
use of artifice. But Vatsyayana lays down that though she
may get some money from him by natural means, yet when
she makes use of artifice he gives her doubly more, and
therefore artifice should be resorted to for the purpose of
extorting money from him at all events.
Now the artifices to be used for getting money from her
lover are as follows:
1st. Taking money from him on different occasions, for the
purpose of purchasing various articles, such as ornaments,
food, drink, flowers, perfumes and cloths, and either not
buying them, or getting from him more than their cost.
2nd. Praising his intelligence to his face.
3rd. Pretending to be obliged to make gifts on occasion of
festivals connected with vows, trees, gardens, temples, or
tanks.
4th. Pretending that at the time of going to his house, her
jewels have been stolen either by the King's guards, or by
robbers.
5th. Alleging that her property has been destroyed by fire,
by the falling of her house, or by the carelessness of her
servants.
6th. Pretending to have lost the ornaments of her lover
along with her own.
7th. Causing him to hear through other people of the
expenses incurred by her in coming to see him.
8th. Contracting debts for the sake of her lover.
9th. Disputing with her mother on account of some expense
incurred by her for her lover, and which was not approved
of by her mother.
10th. Not going to parties and festivities in the houses of
her friends for the want of presents to make to them, she
having previously informed her lover of the valuable
presents given to her by these very friends.
11th. Not performing certain festive rites under the
pretence that she has no money to perform them with.
12th. Engaging artists to do something for her lover.
13th. Entertaining physicians and ministers for the purpose
of attaining some object.
14th. Assisting friends and benefactors both on festive
occasions, and in misfortune.
15th. Performing household rites.
16th. Having to pay the expenses of the ceremony of
marriage of the son of a female friend.
17th. Having to satisfy curious wishes during her state of
pregnancy.
18th. Pretending to be ill, and charging her cost of
treatment.
19th. Having to remove the troubles of a friend.
20th. Selling some of her ornaments, so as to give her lover
a present.
21st. Pretending to sell some of her ornaments, furniture,
or cooking utensils to a trader, who has been already
tutored how to behave in the matter.
22nd. Having to buy cooking utensils of greater value than
those of other people, so that they might be more easily
distinguished, and not changed for others of an inferior
description.
23rd. Remembering the former favours of her lover,
and causing them always to be spoken of by her friends and
followers.
24th. Informing her lover of the great gains of other
courtezans.
25th. Describing before them, and in the presence of her
lover, her own great gains, and making them out to be
greater even than theirs, though such may not have been
really the case.
26th. Openly opposing her mother when she endeavours to
persuade her to take up with men with whom she has been
formerly acquainted, on account of the great gains to be
got from them.
27th. Lastly, pointing out to her lover the liberality of his
rivals.
Thus end the ways and means of getting money.
A woman should always know the state of the mind, of the
feelings, and of the disposition of her lover towards her,
from the changes of his temper, his manner, and the colour
of his face.
The behaviour of a waning lover is as follows:
1st. He gives the woman either less than is wanted, or
something else than that which is asked for.
2nd. He keeps her in hopes by promises.
3rd. He pretends to do one thing, and does something else.
4th. He does not fulfil her desires.
5th. He forgets his promises, or does something else than
that which he has promised.
6th. He speaks with his own servants in a mysterious way.
7th. He sleeps in some other house under the pretence of
having to do something for a friend.
8th. Lastly, he speaks in private with the attendants of a
woman with whom he was formerly acquainted.
Now when a courtesan finds that her lover's disposition
towards her is changing, she should get possession of all
his best things before he becomes aware of her intentions,
and allow a supposed creditor to take them away forcibly
from her in satisfaction of some pretended debt. After this,
if the lover is rich, and has always behaved well towards
her, she should ever treat him with respect; but if he is
poor and destitute, she should get rid of him as if she had
never been acquainted with him in any way before.
The means of getting rid of a lover are as follows:
1st. Describing the habits and vices of the lover as
disagreeable and censurable, with the sneer of the lip, and
the stamp of the foot.
2nd. Speaking on a subject with which he is not
acquainted.
3rd. Showing no admiration for his learning, and passing a
censure upon it.
4th. Putting down his pride.
5th. Seeking the company of men who are superior to him
in learning and wisdom.
6th. Showing a disregard for him on all occasions.
7th. Censuring men possessed of the same faults as her
lover.
8th. Expressing dissatisfaction at the ways and means of
enjoyment used by him.
9th. Not giving him her mouth to kiss.
10th. Refusing access to her Jaghana, i.e., the part of the
body between the navel and the thighs.
11th. Showing a dislike for the wounds made by his nails
and teeth.
12th. Not pressing close up against him at the time when
he embraces her.
13th. Keeping her limbs without movement at the time of
congress.
14th. Desiring him to employ her when he is fatigued.
15th. Laughing at his attachment to her.
16th. Not responding to his embraces.
17th. Turning away from him when he begins to embrace
her.
18th. Pretending to be sleepy.
19th. Going out visiting, or into company, when she
perceives his desire to enjoy her during the day time.
20th. Mis-constructing his words.
21st. Laughing without any joke, or at the time of any joke
made by him, laughing under some pretence.
22nd. Looking with side glances at her own attendants, and
clapping her hands when he says anything.
23rd. Interrupting him in the middle of his stories, and
beginning to tell other stories herself.
24th. Reciting his faults and his vices, and declaring them
to be incurable.
25th. Saying words to her female attendants calculated to
cut the heart of her lover to the quick.
26th. Taking care not to look at him when he comes to her.
27th. Asking him what cannot be granted.
28th. And, after all, finally dismissing him.
There are also two verses on this subject as follows:
"The duty of a courtesan consists in forming connections
with suitable men after due and full consideration, and
attaching the person with whom she is united to herself; in
obtaining wealth from the person who is attached to her,
and then dismissing him after she has taken away all his
possessions."
"A courtesan leading in this manner the life of a wife is not
troubled with too many lovers, and yet obtains abundance
of wealth."

CHAPTER IV.
ABOUT RE-UNION WITH A FORMER LOVER.

When a courtesan abandons her present lover after all his

wealth is exhausted, she may then consider about her re-
union with a former lover. But she should return to him
only if he has acquired fresh wealth, or is still wealthy, and
if he is still attached to her. And if this man be living at the
time with some other women she should consider well
before she acts.
Now such a man can only be in one of the six following
conditions, viz.:
1st. He may have left the first woman of his own accord,
and may even have left another woman since then.
2nd. He may have been driven away from both women.
3rd. He may have left the one woman of his own accord,
and be living with another woman.
5th. He may have been driven away from the one woman,
and left the other of his own accord.
6th. He may have been driven away by the one woman, and
may be living with another.
(1). Now if the man has left both women of his own accord,
he should not be resorted to, on account of the fickleness of
his mind, and his indifference to the excellencies of both of
them.
(2). As regards the man who may have been driven away
from both women, if he has been driven away from the last
one because the woman could get more money from some
other man, then he should be resorted to, for if attached to
the first woman he would give her more money, through
vanity and emulation to spite the other woman. But if he
has been driven away by the woman on account of his
poverty, or stinginess, he should not then be resorted to.
(3). In the case of the man who may have left the one
woman of his own accord, and been driven away by the
other, if he agrees to return to the former and give her
plenty of money beforehand, then he should be resorted to.
(4). In the case of the man who may have left the one
woman of his own accord, and be living with another
woman, the former (wishing to take up with him again)
should first ascertain if he left her in the first instance in
the hope of finding some particular excellence in the other
woman, and that not having found any such excellence, he
was willing to come back to her, and to give her much
money on account of his conduct, and on account of his
affection still existing for her.
Or, whether, having discovered many faults in the other
woman, he would now see even more excellences in herself
than actually exist, and would be prepared to give her
much money for these qualities.
Or, lastly, to consider whether he was a weak man, or a
man fond of enjoying many women, or one who liked a poor
woman, or one who never did anything for the woman that
he was with. After maturely considering all these things,
she should resort to him or not, according to
circumstances.
(5). As regards the man who may have been driven away
from the one woman, and left the other of his own accord,
the former woman (wishing to re-unite with him) should
first ascertain whether he still has any affection for her, and
would consequently spend much money upon her; or
whether, being attached to her excellent qualities, he did
not take delight in any other women; or whether, being
driven away from her formerly before completely satisfying
his sexual desires, he wished to get back to her, so as to be
revenged for the injury done to him; or whether he wished
to create confidence in her mind, and then take back from
her the wealth which she formerly took from him, and
finally destroy her; or, lastly, whether he wished first to
separate her from her present lover, and then to break
away from her himself. If, after considering all these things,
she is of opinion that his intentions are really pure and
honest, she can re-unite herself with him. But if his mind be
at all tainted with evil intentions, he should be avoided.
(6). In the case of the man who may have been driven away
by one woman, and be living with another, if the man
makes overtures in return to the first one, the courtesan
should consider well before she acts, and while the other
woman is engaged in attracting him to herself, she should
try in her turn (through keeping herself behind the scenes)
to gain him over, on the grounds of any of the following
considerations, viz.:
1st. That he was driven away unjustly and for no proper
reason, and now that he has gone to another woman, every
effort must be used to bring him back to myself.
2nd. That if he were once to converse with me again, he
would break away from the other woman.
3rd. That the pride of my present lover would be put down
by means of the former one.
4th. That he has become wealthy, has secured a higher
position, and holds a place of authority under the King.
5th. That he is separate from his wife.
6th. That he is now independent.
7th. That he lives apart from his father, or brother.
8th. That by making peace with him I shall be able to get
hold of a very rich man, who is now prevented from coming
to me by my present lover.
9th. That as he is not respected by his wife, I shall now be
able to separate him from her.
10th. That the friend of this man loves my rival, who hates
me cordially; I shall, therefore, by this means separate the
friend from his mistress.
11th. And lastly, I shall bring discredit upon him by
bringing him back to me, thus showing the fickleness of his
mind.
When a courtesan is resolved to take up again with a
former lover, her Pithamurda and other servants should tell
him that his former expulsion from the woman's house was
caused by the wickedness of her mother; that the woman
loved him just as much as ever at that time, but could not
help the occurrence on account of her deference to her
mother's will; that she hated the union of her present lover,
and disliked him excessively. In addition to this, they should
create confidence in his mind by speaking to him of her
former love for him, and should allude to the mark of that
love that she has ever remembered. This mark of her love
should be connected with some kind of pleasure that may
have been practised by him, such as his way of kissing her,
or manner of having connection with her.
Thus end the ways of bringing about a re-union with a
former lover.
When a woman has to choose between two lovers, one of
whom was formerly united with her, while the other is a
stranger, the Acharyas (sages) are of opinion that the first
one is preferable, because his disposition and character
being already known by previous careful observation, he
can be easily pleased and satisfied; but Vatsyayana thinks
that a former lover, having already spent a great deal of his
wealth, is not able or willing to give much money again,
and is not, therefore, to be relied upon so much as a
stranger. Particular cases may, however, arise differing
from this general rule on account of the different natures of
men.
There are also verses on the subject as follows:
"Re-union with a former lover may be desirable so as to
separate some particular woman from some particular
man, or some particular man from some particular woman,
or to have a certain effect upon the present lover."
"When a man is excessively attached to a woman, he is
afraid of her coming into contact with other men; he does
not then regard or notice her faults; and he gives her much
wealth through fear of her leaving him."
"A courtesan should be agreeable to the man who is
attached to her, and despise the man who does not care for
her. If while she is living with one man a messenger comes
to her from some other man, she may either refuse to listen
to any negotiations on his part, or appoint a fixed time for
him to visit her, but she should not leave the man who may
be living with her and who may be attached to her."
"A wise woman should only renew her connection with a
former lover if she is satisfied that good fortune, gain, love,
and friendship, are likely to be the result of such a re-
union."

CHAPTER V.
OF DIFFERENT KINDS OF GAIN.

When a courtesan is able to realize much money every day,

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

It sometimes happens that while gains are being sought for,

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

PART VII.
ABOUT THE MEANS OF ATTRACTING
OTHERS TO YOURSELF.

CHAPTER I.
ON PERSONAL ADORNMENT; ON
SUBJUGATING THE HEARTS OF OTHERS; AND
ON TONIC MEDICINES.
When a person fails to obtain the object of his desires by
any of the ways previously related, he should then have
recourse to other ways of attracting others to himself.
Now, good looks, good qualities, youth, and liberality are
the chief and most natural means of making a person
agreeable in the eyes of others. But in the absence of these
a man or a woman must have resort to artificial means, or
to art, and the following are some recipes that may be
found useful.
(a). An ointment made of the tabernamontana coronaria,
the costus speciosus or arabicus, and the flacourtia
cataphracta, can be used as an unguent of adornment.
(b). If a fine powder is made of the above plants, and
applied to the wick of a lamp, which is made to burn with
the oil of blue vitrol, the black pigment or lamp black
produced therefrom, when applied to the eye-lashes, has
the effect of making a person look lovely.
(c). The oil of the hog weed, the echites putescens, the
sarina plant, the yellow amaranth, and the leaf of the
nymphæ, if applied to the body, has the same effect.
(d). A black pigment from the same plants produce a
similar effect.
(e). By eating the powder of the nelumbrium speciosum,
the blue lotus, and the mesna roxburghii, with ghee and
honey, a man becomes lovely in the eyes of others.
(f). The above things, together with the tabernamontana
coronaria, and the xanthochymus pictorius, if used as an
ointment, produce the same results.
(g). If the bone of a peacock or of an hyena be covered with
gold, and tied on the right hand, it makes a man lovely in
the eyes of other people.
(h). In the same way, if a bead, made of the seed of the
jujube, or of the conch shell, be enchanted by
the incantations mentioned in the Atharvana Veda, or by
the incantations of those well skilled in the science of
magic, and tied on the hand, it produces the same result as
described above.
(i). When a female attendant arrives at the age of puberty,
her master should keep her secluded, and when men
ardently desire her on account of her seclusion, and on
account of the difficulty of approaching her, he should then
bestow her hand on such a person as may endow her with
wealth and happiness.
This is a means of increasing the loveliness of a person in
the eyes of others.
In the same way, when the daughter of a courtesan arrives
at the age of puberty, the mother should get together a lot
of young men of the same age, disposition, and knowledge
as her daughter, and tell them that she would give her in
marriage to the person who would give her presents of a
particular kind.
After this the daughter should be kept in seclusion as far as
possible, and the mother should give her in marriage to the
man who may be ready to give her the presents agreed
upon. If the mother is unable to get so much out of the
man, she should show some of her own things as having
been given to the daughter by the bridegroom.
Or, the mother may allow her daughter to be married to the
man privately, as if she was ignorant of the whole affair,
and then pretending that it has come to her knowledge, she
may give her consent to the union.
The daughter, too, should make herself attractive to the
sons of wealthy citizens, unknown to her mother, and make
them attached to her, and for this purpose should meet
them at the time of learning to sing, and in places
where music is played, and at the houses of other people,
and then request her mother, through a female friend, or
servant, to be allowed to unite herself to the man who is
most agreeable to her.
When the daughter of a courtesan is thus given to a man,
the ties of marriage should be observed for one year, and
after that she may do what she likes. But even after the end
of the year, when otherwise engaged, if she should be now
and then invited by her first husband to come and see him,
she should put aside her present gain, and go to him for the
night.
Such is the mode of temporary marriage among
courtesans, and of increasing their loveliness, and their
value in the eyes of others. What has been said about them
should also be understood to apply to the daughters of
dancing women, whose mothers should give them only to
such persons as are likely to become useful to them in
various ways.
Thus end the ways of making oneself lovely in the eyes of
others.
(a). If a man, after anointing his lingam with a mixture of
the powders of the white thorn apple, the long pepper, and
the black pepper, and honey, engages in sexual union with a
woman, he makes her subject to his will.
(b). The application of a mixture of the leaf of the plant
vatodbhranta, of the flowers thrown on a human corpse
when carried out to be burnt, and the powder of the bones
of the peacock, and of the jiwanjiva bird, produces the
same effect.
(c). The remains of a kite who has died a natural death,
ground into powder, and mixed with cowach and honey, has
also the same effect.
(d). Anointing oneself with an ointment made of the plant
emblica myrabolans has the power of subjecting women to
one's will.
(e). If a man cuts into small pieces the sprouts of
the vajnasunhi plant, and dips them into a mixture of red
arsenic and sulphur, and then dries them seven times, and
applies this powder mixed with honey to his lingam, he can
subjugate a woman to his will directly that he has had
sexual union with her, or, if, by burning these very sprouts
at night and looking at the smoke, he sees a golden moon
behind, he will then be successful with any woman; or if he
throws some of the powder of these same sprouts mixed
with the excrement of a monkey upon a maiden, she will
not be given in marriage to any body else.
(f). If pieces of the arris root are dressed with the oil of the
mango, and placed for six months in a hole made in the
trunk of the sisu tree, and are then taken out and made up
into an ointment, and applied to the lingam, this is said to
serve as the means of subjugating women.
(g). If the bone of a camel is dipped into the juice of the
plant eclipta prostata, and then burnt, and the black
pigment produced from its ashes is placed in a box also
made of the bone of a camel, and applied together with
antimony to the eye lashes with a pencil also made of the
bone of a camel, then that pigment is said to be very pure,
and wholesome for the eyes, and serves as a means of
subjugating others to the person who uses it. The same
effect can be produced by black pigment made of the bones
of hawks, vultures, and peacocks.
Thus end the ways of subjugating others to one's own will.
Now the means of increasing sexual vigour are as follows:
(a). A man obtains sexual vigour by drinking milk mixed
with sugar, the root of the uchchata plant, the piper chaba,
and liquorice.
(b). Drinking milk mixed with sugar, and having the testicle
of a ram or a goat boiled in it, is also productive of vigour.
(c). The drinking of the juice of the hedysarum gangeticum,
the kuili, and the kshirika plant mixed with milk, produces
the same effect.
(d). The seed of the long pepper along with the seeds of the
sanseviera roxburghiana, and the hedysarum
gangeticum plant, all pounded together, and mixed with
milk, is productive of a similar result.
(e). According to ancient authors, if a man pounds the
seeds or roots of the trapa bispinosa, the kasurika, the
tuscan jasmine, and liquorice, together with the
kshirakapoli (a kind of onion), and puts the powder into
milk mixed with sugar and ghee, and having boiled the
whole mixture on a moderate fire, drinks the paste so
formed, he will be able to enjoy innumerable women.
(f). In the same way, if a man mixes rice with the eggs of
the sparrow, and having boiled this in milk, adds to it ghee
and honey, and drinks as much of it as necessary, this will
produce the same effect.
(g). If a man takes the outer covering of sesamum seeds,
and soaks them with the eggs of sparrows, and then,
having boiled them in milk, mixed with sugar and ghee,
along with the fruits of the trapa bispinosa and the
kasurika plant, and adding to it the flour of wheat and
beans, and then drinks this composition, he is said to be
able to enjoy many women.
(h). If ghee, honey, sugar, and liquorice in equal quantities,
the juice of the fennel plant, and milk are mixed together,
this nectar-like composition is said to be holy, and
provocative of sexual vigour, a preservative of life, and
sweet to the taste.
(i). The drinking of a paste composed of the asparagus
racemosus, the shvadaushtra plant, the guduchi plant, the
long pepper, and liquorice, boiled in milk, honey, and ghee,
in the spring, is said to have the same effect as the above.
(j). Boiling the asparagus racemosus, and the shvadaushtra
plant, along with the pounded fruits of the premna spinosa
in water, and drinking the same, is said to act in the same
way.
(k). Drinking boiled ghee, or clarified butter in the morning
during the spring season, is said to be beneficial to health
and strength, and agreeable to the taste.
(1). If the powder of the seed of the shvadaushtra plant and
the flower of barley are mixed together in equal parts, and
a portion of it, i.e., two palas in weight, is eaten every
morning on getting up, it has the same effect as the
preceding recipe.
There are also verses on the subject as follows:
"The means 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."
 CHAPTER II.
OF THE WAYS OF EXCITING DESIRE, AND
MISCELLANEOUS EXPERIMENTS, AND
RECIPES.

If a man is unable to satisfy a Hastini, or elephant woman,

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

CONCLUDING REMARKS.

Thus ends, in seven parts, the Kama Sutra of Vatsyayana,

which might otherwise be called a treatise on men and
women, their mutual relationship, and connection with
each other.
It is a work that should be studied by all, both old and
young; the former will find in it real truths, gathered by
experience, and already tested by themselves, while the
latter will derive the great advantage of learning things,
which some perhaps may otherwise never learn at all, or
which they may only learn when it is too late ("too late"
those immortal words of Mirabeau) to profit by the
learning.
It can also be fairly commended to the student of social
science and of humanity, and above all to the student of
those early ideas, which have gradually filtered down
through the sands of time, and which seem to prove that
the human nature of to-day is much the same as the human
nature of the long ago.
It has been said of Balzac that he seemed to have inherited
a natural and intuitive perception of the feelings of men
and women, and has described them with an analysis
worthy of a man of science. The author of the present work
must also have had a considerable knowledge of the
humanities. Many of his remarks are so full of simplicity
and truth, that they have stood the test of time, and stand
out still as clear and true as when they were first written,
some eighteen hundred years ago.
As a collection of facts, told in plain and simple language, it
must be remembered that in those early days there was
apparently no idea of embellishing the work, either with
a literary style, a flow of language, or a quantity of
superfluous padding. The author tells the world what he
knows in very concise language, without any attempt to
produce an interesting story. From his facts how many
novels could be written! Indeed much of the matter
contained in parts III. IV. V. and VI., has formed the basis of
many of the stories and the tales of past centuries.
There will be found in part VII., some curious recipes. Many
of them appear to be as primitive as the book itself, but in
later works of the same nature these recipes and
prescriptions appear to have increased, both as regards
quality and quantity. In the Anunga Runga or "The Stage of
Love," mentioned at page 5 of the Preface in Part I., there
are found no less than thirty-three different subjects for
which one hundred and thirty recipes and prescriptions are
given.
As the details may be interesting, these subjects are
described as follows:
1. For hastening the paroxysm of the woman.
2. For delaying the organs of the man.
3. Aphrodisiacs.
4. For thickening and enlarging the lingam, rendering it
sound and strong, hard and lusty.
5. For narrowing and contracting the yoni.
6. For perfuming the yoni.
7. For removing and destroying the hair of the body.
 8. For removing the sudden stopping of the monthly
ailment.
9. For abating the immoderate appearance of the monthly
ailment.
10. For purifying the womb.
11. For causing pregnancy.
12. For preventing miscarriage and other accidents.
13. For ensuring easy labour and ready deliverance.
14. For limiting the number of children.
15. For thickening and beautifying the hair.
16. For obtaining a good black colour to it.
17. For whitening and bleaching it.
18. For renewing it.
19. For clearing the skin of the face from eruptions that
break out and leave black spots upon it.
20. For removing the black colour of the epidermis.
21. For enlarging the breasts of women.
22. For raising and hardening pendulous breasts.
23. For giving a fragrance to the skin.
24. For removing the evil savour of perspiration.
25. For anointing the body after bathing.
26. For causing a pleasant smell to the breath.
27. Drugs and charms for the purposes of fascinating,
overcoming, and subduing either men or women.
28. Recipes for enabling a woman to attract and preserve
her husband's love.
29. Magical collyriums for winning love and friendship.
30. Prescriptions for reducing other persons to submission.
31. Philter pills, and other charms.
32. Fascinating incense, or fumigation.
33. Magical verses which have the power of fascination.
Of the one hundred and thirty recipes given, many of them
are absurd, but not more perhaps than many of the recipes
and prescriptions in use in Europe not so very long ago.
Love-philters, charms, and herbal remedies have been, in
early days, as freely used in Europe as in Asia, and
doubtless some people believe in them still in many places.
And now, one word about the author of the work, the good
old sage Vatsyayana. It is much to be regretted that nothing
can be discovered about his life, his belongings, and his
surroundings. At the end of Part VII. he states that he wrote
the work while leading the life of a religious student and
while wholly engaged in the contemplation of the Deity. He
must have arrived at a certain age at that time, for
throughout he gives us the benefit of his experience, and of
his opinions, and these bear the stamp of age rather than of
youth; indeed the work could hardly have been written by a
young man.
In a beautiful verse of the Vedas of the Christians it has
been said of the peaceful dead, that they rest from their
labours, and that their works do follow them. Yes indeed,
the works of men of genius do follow them, and remain as
a lasting treasure. And though there may be disputes and
discussions about the immortality of the body or the soul,
nobody can deny the immortality of genius, which ever
remains as a bright and guiding star to the struggling
humanities of succeeding ages. This work, then, which has
stood the test of centuries, has placed Vatsyayana among
the immortals, and on This, and on Him no better elegy or
eulogy can be written than the following lines:
"So long as lips shall kiss, and eyes shall see,
So long lives This, and This gives life to Thee."

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