Tuesday, March 13, 2012

The Kama Sutra of Vatsyayana, by Vatsyayana – Full Text (Parts 4-7)





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

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

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

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

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

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

The wife, moreover, should not tell to strangers the amount of her wealth, nor the secrets which her husband has confided to her. She should surpass all the women of her own rank in life in her cleverness, her appearance, her knowledge of cookery, her pride, and her manner of serving her husband. The expenditure of the year should be regulated by the profits. The milk that remains after the meals should be turned into ghee or clarified butter. Oil and sugar should be prepared at home; spinning and weaving should also be done there; and a store of ropes and cords, and barks of trees for twisting into ropes should be kept. She should also attend to the pounding and cleaning of rice, using its small grain and chaff in some way or other. She should pay the salaries of the servants, look after the tilling of the fields, and keeping of the flocks and herds, superintend the making of vehicles, and take care of the rams, cocks, quails, parrots, starlings, cuckoos, peacocks, monkeys, and deer; and finally adjust the income and expenditure of the day. The worn-out clothes should be given to those servants who have done good work, in order to show them that their services have been appreciated,[100] or they may be applied to some other use. The vessels in which wine is prepared, as well as those in which it is kept, should be carefully looked after, and put away at the proper time. All sales and purchases should also be well attended to. The friends of her husband she should welcome by presenting them with flowers, ointment, incense, betel leaves, and betel nut. Her father-in-law and mother-in law she should treat as they deserve, always remaining dependant on their will, never contradicting them, speaking to them in few and not harsh words, not laughing loudly in their presence, and acting with their friends and enemies as with her own. In addition to the above she should not be vain, or too much taken up with her enjoyments. She should be liberal towards her servants, and reward them on holidays and festivals; and not give away anything without first making it known to her husband.

Thus ends the manner of living of a virtuous woman.

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

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

There are also some verses on the subject as follows.

"The wife, whether she be a woman of noble family, or a virgin widow[53] re-married, or a concubine, should lead a chaste life, devoted to her husband, and doing every thing for his welfare. Women acting thus, acquire Dharma, Artha, and Kama, obtain a high position, and generally keep their husbands devoted to them."



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

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

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

Thus ends the conduct of the elder wife.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Thus ends the conduct of a husband towards many wives.

End of Part IV.





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.
3.      Attachment of the mind.
5.      Constant reflection.
7.      Destruction of sleep.
9.      Emaciation of the body.
11.  Turning away from objects of enjoyment.
13.  Removal of shame.
15.  Madness.
17.  Fainting.
19.  Death.
Ancient authors say that a man should know the disposition, truthfulness, purity, and will of a young woman, as also the intensity, or weakness of her passions, from the form of her body, and from her characteristic marks and signs. But Vatsyayana is of opinion that the forms of bodies, and the characteristic[109] marks or signs are but erring tests of character, and that women should be judged by their conduct, by the outward expression of their thoughts, and by the movements of their bodies.

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

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

1.      Affection for her husband.
3.      Desire of lawful progeny.
5.      Want of opportunity.
7.      Anger at being addressed by the man too familiarly.
9.      Difference in rank of life.
11.  Want of certainty on account of the man being devoted to travelling.
13.  Thinking that the man may be attached to some other person.
15.  Fear of the man's not keeping his intentions secret.
17.  Thinking that the man is too devoted to his friends, and has too great a regard for them.
19.  [110]The apprehension that he is not in earnest.
21.  Bashfulness on account of his being an illustrious man.
23.  Fear on account of his being powerful, or possessed of too impetuous passion, in the case of the deer woman.
25.  Bashfulness on account of his being too clever.
27.  The thought of having once lived with him on friendly terms only.
29.  Contempt of his want of knowledge of the world.
31.  Distrust of his low character.
33.  Disgust at his want of perception of her love for him.
35.  In the case of an elephant woman, the thought that he is a hare man, or a man of weak passion.
37.  Compassion lest any thing should befall him on account of his passion.
39.  Despair at her own imperfections.
41.  Fear of discovery.
43.  Disillusion at seeing his grey hair or shabby appearance.
45.  Fear that he may be employed by her husband to test her chastity.
47.  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.
3.      Men skilled in telling stories.
5.      Men acquainted with women from their childhood.
7.      Men who have secured their confidence.
9.      Men who send presents to them.
11.  Men who talk well.
13.  [111]Men who do things that they like.
15.  Men who have not loved other women previously.
17.  Men who act as messengers.
19.  Men who knew their weak points.
21.  Men who are desired by good women.
23.  Men who are united with their female friends.
25.  Men who are good looking.
27.  Men who have been brought up with them.
29.  Men who are their neighbours.
31.  Men who are devoted to sexual pleasures, even though these be their own servants.
33.  The lovers of the daughters of their nurse.
35.  Men who have been lately married.
37.  Men who like picnics and pleasure parties.
39.  Men who are liberal.
41.  Men who are celebrated for being very strong (Bull men).
43.  Enterprising and brave men.
45.  Men who surpass their husbands in learning and good looks, in good quality, and in liberality.
47.  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.
3.      Women who are always looking out on the street.
5.      Women who sit conversing in their neighbour's house.
7.      A woman who is always staring at you.
9.      A female messenger.
11.  A woman who looks sideways at you.
13.  A woman whose husband has taken another wife without any just cause.
15.  A woman who hates her husband or is hated by him.
17.  A woman who has nobody to look after her, or keep her in check.
19.  A woman who has not had any children.
21.  A woman whose family or caste is not well known.
23.  A woman whose children are dead.
25.  A woman who is very fond of society.
27.  A woman who is apparently very affectionate with her husband.
29.  The wife of an actor.
31.  A widow.
33.  A poor woman.
35.  A woman fond of enjoyments.
37.  The wife of a man with many younger brothers.
39.  A vain woman.
41.  A woman whose husband is inferior to her in rank or abilities.[112]
43.  A woman who is proud of her skill in the arts.
45.  A woman disturbed in mind by the folly of her husband.
47.  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.
49.  A woman who is slighted by her husband without any cause.
51.  A woman who is not respected by other women of the same rank or beauty as herself.
53.  A woman whose husband is devoted to travelling.
55.  The wife of a jeweller.
57.  A jealous woman.
59.  A covetous woman.
61.  An immoral woman.
63.  A barren woman.
65.  A lazy woman.
67.  A cowardly woman.
69.  A humpbacked woman.
71.  A dwarfish woman.
73.  A deformed woman.
75.  A vulgar woman.
77.  An ill-smelling woman.
79.  A sick woman.
81.  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."



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

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

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

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

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

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

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

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



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

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

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

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

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

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

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

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

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

1.      She calls out to a man without being addressed by him in the first instance.
3.      She shows herself to him in secret places.
5.      She speaks to him tremblingly and inarticulately.
7.      She has the fingers of her hand, and the toes of her feet moistened with perspiration, and her face blooming with delight.
9.      She occupies herself with shampooing his body and pressing his head.
11.  When shampooing him she works with one hand only, and with the other she touches and embraces parts of his body.
13.  She remains with both hands placed on his body motionless as if she had been surprised by something, or was overcome by fatigue.
15.  She sometimes bends down her face upon his thighs, and when asked to shampoo them does not manifest any unwillingness to do so.
17.  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.
19.  Lastly, when she has resisted all the efforts of the man to gain her over, she returns to him next day to shampoo his body as before.
When a woman neither gives encouragement to a man, nor avoids him, but hides herself and remains in some lonely place, she must be got at by means of the female servant who may[119] be near her. If when called by the man she acts in the same way, then she should be gained over by means of a skilful go-between. But if she will have nothing to say to the man, he should consider well about her before he begins any further attempts to gain her over.

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

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



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

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

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

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

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

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

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

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

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

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

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

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

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

1.      A go-between who takes upon herself the whole burden of the business.
3.      A go-between who does only a limited part of the business.
5.      A go-between who is the bearer of a letter only.
7.      [124]A go-between acting on her own account.
9.      The go-between of an innocent young woman.
11.  A wife serving as a go-between.
13.  A mute go-between.
15.  A go-between who acts the part of the wind.
(1). A woman who, having observed the mutual passion of a man and woman, brings them together and arranges it by the power of her own intellect, such an one is called a go-between who takes upon herself the whole burden of the business. This kind of go-between is chiefly employed when the man and the woman are already acquainted with each other, and have conversed together, and in such cases she is sent not only by the man (as is always done in all other cases) but by the woman also.—The above name is also given to a go-between who, perceiving that the man and the woman are suited to each other, tries to bring about a union between them, even though they be not acquainted with each other.

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

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

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

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

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

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

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

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

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

Thus end the different kinds of go-betweens.

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

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



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

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

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

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

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

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

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

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

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

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

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

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

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

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

There are also two verses on the subject as follows:

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

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



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

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

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

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

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

When a go-between has no access to the harem, then the man should stand in some place where the lady, whom he loves, and whom he is anxious to enjoy, can be seen.

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

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

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

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

The following principles are laid down on this subject.

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

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

Thus act the wives of others.

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

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

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

·         Always going into society, and sitting in company.
·         Absence of restraint.
·         The loose habits of her husband.
·         Want of caution in her relations with other men.
·         Continued and long absence of her husband.
·         Living in a foreign country.
·         Destruction of her love and feelings by her husband.
·         The company of loose women.
·         The jealousy of her husband.
There are also the following verses on the subject.

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

End of Part V.




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

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

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

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

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



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

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

These persons are:

·         The guards of the town, or the police.
·         The officers of the courts of justice.
·         Astrologers.
·         Powerful men, or men with interest.
·         Learned men.
·         Teachers of the sixty-four arts.
·         Pithamardas or confidants.
·         Vitas or parasites.
·         Vidushakas or jesters.
·         Flower sellers.
·         Perfumers.
·         Vendors of spirits.
·         Washermen.
·         Barbers.
·         Beggars.
And such other persons as may be found necessary for the particular object to be acquired.

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

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

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

Such are the good qualities of a man.

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

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

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

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

To be possessed of intelligence, good disposition, and good manners; to be straightforward in behaviour, and to be grateful; to consider well the future before doing anything; to possess activity, to be of consistent behaviour, and to have a knowledge of the proper times and places for doing things;[141] to speak always without meanness, loud laughter, malignity, anger, avarice, dullness, or stupidity, to have a knowledge of the Kama Sutra, and to be skilled in all the arts connected with it.

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

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

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

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

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

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

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

There are also some verses on the subject as follows:

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



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

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

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

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

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

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."



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

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

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

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

2nd. Praising his intelligence to his face.

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

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

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

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

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

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

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

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

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

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

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

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

15th. Performing household rites.

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

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

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

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

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

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

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

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

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

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

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

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

Thus end the ways and means of getting money.

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

The behaviour of a waning lover is as follows:

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

2nd. He keeps her in hopes by promises.

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

4th. He does not fulfil her desires.

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

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

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

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

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

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

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

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

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

4th. Putting down his pride.

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

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

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

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

9th. Not giving him her mouth to kiss.

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

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

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

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

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

15th. Laughing at his attachment to her.

16th. Not responding to his embraces.

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

18th. Pretending to be sleepy.

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

20th. Mis-constructing his words.

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

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

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

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

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

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

27th. Asking him what cannot be granted.

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

There are also two verses on this subject as follows:

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

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



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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

5th. That he is separate from his wife.

6th. That he is now independent.

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

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

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

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

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

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

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

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

There are also verses on the subject as follows:

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

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

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

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



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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

There are also verses on the subject as follows:

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

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



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

·         Weakness of intellect.
·         Excessive love.
·         Excessive pride.
·         Excessive self conceit
·         Excessive simplicity.
·         Excessive confidence.
·         Excessive anger.
·         Carlessness.
·         Recklessness.
·         Influence of evil genius.
·         Accidental circumstances.
The results of these losses are:

·         Expense incurred without any result.
·         Destruction of future good fortune.
·         Stoppage of gains about to be realized.
·         Loss of what is already obtained.
·         Acquisition of a sour temper.
·         Becoming unaimiable to every body.
·         Injury to health.
·         Loss of hair and other accidents.
Now gain is of three kinds, viz.: gain of wealth, gain of religious merit, and gain of pleasure; and similarly, loss is of three kinds, viz.: loss of wealth, loss of religious merit, and loss of pleasure. At the time when gains are sought for, if other gains come along with them, these are called attendant gains. When gain is uncertain, the doubt of its being a gain[161] is called a simple doubt. When there is a doubt whether either of two things will happen or not, it is called a mixed doubt. If while one thing is being done two results take place, it is called a combination of two results, and if several results follow from the same action, it is called a combination of results on every side.

We shall now give examples of the above.

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

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

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

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

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

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

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

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

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

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

The following are examples.

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

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

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

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

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

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

Thus end the remarks on doubts.

Mixed Doubts.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(a). Gain on one side, and loss on the other.
(b). Gain on one side, and doubt of gain on the other.
(c). Gain on one side, and doubt of loss on the other.
(d). Loss on one side, and doubt of gain on the other.
(e). Doubt of gain on one side, and doubt of loss on the other.
(f). Doubt of loss on one side, and loss on the other.

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

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

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

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

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

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

The different kinds of courtesans are:

·         A bawd.
·         A female attendant.
·         An unchaste woman.
·         A dancing girl.
·         A female artisan.
·         A woman who has left her family.
·         A woman living on her beauty.
·         And, finally, a regular courtesan.
All the above kinds of courtesans are acquainted with various kinds of men, and should consider the ways of getting money from them, of pleasing them, of separating themselves from them, and of re-uniting with them. They should also take into consideration particular gains and losses, attendant gains and losses, and doubts in accordance with their several conditions.

Thus end the considerations of courtesans.

There are also two verses on the subject as follows:

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

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

End of Part VI.





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

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

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

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

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

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

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

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

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

(h). In the same way, if a bead, made of the seed of the jujube, or of the conch shell, be enchanted by the incantations mentioned in the Atharvana Veda, or by the incantations of those well skilled in the science of magic, and tied on the hand, it produces the same result as described above.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(f). If pieces of the arris root are dressed with the oil of the mango, and placed for six months in a hole made in the trunk of the sisu tree, and are then taken out and made up into an ointment, and applied to the lingam, this is said to serve as the means of subjugating women.

(g). If the bone of a camel is dipped into the juice of the plant eclipta prostata, and then burnt, and the black pigment produced from its ashes is placed in a box also made of the bone of a camel, and applied together with antimony to the eye lashes with a pencil also made of the bone of a camel, then that pigment is said to be very pure, and wholesome for the eyes, and serves as a means of subjugating others to the person who uses it. The same effect can be produced by black pigment made of the bones of hawks, vultures, and peacocks.

Thus end the ways of subjugating others to one's own will.

Now the means of increasing sexual vigour are as follows:

(a). A man obtains sexual vigour by drinking milk mixed with sugar, the root of the uchchata plant, the piper chaba, and liquorice.

(b). Drinking milk mixed with sugar, and having the testicle of a ram or a goat boiled in it, is also productive of vigour.

(c). The drinking of the juice of the hedysarum gangeticum, the kuili, and the kshirika plant mixed with milk, produces the same effect.

(d). The seed of the long pepper along with the seeds of the sanseviera roxburghiana, and the hedysarum gangeticum[171] plant, all pounded together, and mixed with milk, is productive of a similar result.

(e). According to ancient authors, if a man pounds the seeds or roots of the trapa bispinosa, the kasurika, the tuscan jasmine, and liquorice, together with the kshirakapoli (a kind of onion), and puts the powder into milk mixed with sugar and ghee, and having boiled the whole mixture on a moderate fire, drinks the paste so formed, he will be able to enjoy innumerable women.

(f). In the same way, if a man mixes rice with the eggs of the sparrow, and having boiled this in milk, adds to it ghee and honey, and drinks as much of it as necessary, this will produce the same effect.

(g). If a man takes the outer covering of sesamum seeds, and soaks them with the eggs of sparrows, and then, having boiled them in milk, mixed with sugar and ghee, along with the fruits of the trapa bispinosa and the kasurika plant, and adding to it the flour of wheat and beans, and then drinks this composition, he is said to be able to enjoy many women.

(h). If ghee, honey, sugar, and liquorice in equal quantities, the juice of the fennel plant, and milk are mixed together, this nectar-like composition is said to be holy, and provocative of sexual vigour, a preservative of life, and sweet to the taste.

(i). The drinking of a paste composed of the asparagus racemosus, the shvadaushtra plant, the guduchi plant, the long pepper, and liquorice, boiled in milk, honey, and ghee, in the spring, is said to have the same effect as the above.

(j). Boiling the asparagus racemosus, and the shvadaushtra plant, along with the pounded fruits of the premna spinosa in water, and drinking the same, is said to act in the same way.

(k). Drinking boiled ghee, or clarified butter in the morning during the spring season, is said to be beneficial to health and strength, and agreeable to the taste.

(1). If the powder of the seed of the shvadaushtra plant and the flower of barley are mixed together in equal parts, and a portion of it, i.e., two palas in weight, is eaten every morning on getting up, it has the same effect as the preceding recipe.

There are also verses on the subject as follows:

[172]"The means[78] of producing love and sexual vigour should be learnt from the science of medicine, from the Vedas, from those who are learned in the arts of magic, and from confidential relatives. No means should be tried which are doubtful in their effects, which are likely to cause injury to the body, which involve the death of animals, and which bring us in contact with impure things. Such means should only be used as are holy, acknowledged to be good, and approved of by Brahmans, and friends."



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.
3.      "The couple" (Sanghati) is formed of two armlets.
5.      "The bracelet" (Chudaka) is made by joining three or more armlets, until they come up to the required length of the lingam.
7.      "The single bracelet" is formed by wrapping a single wire around the lingam, according to its dimensions.
9.      The Kantuka or Jalaka is a tube open at both ends, with a hole through it, outwardly rough and studded with soft[174] globules, and made to fit the side of the yoni, and tied to the waist.
When such a thing cannot be obtained, then a tube made of the wood apple, or tubular stalk of the bottle gourd, or a reed made soft with oil and extracts of plants, and tied to the waist with strings, may be made use of, as also a row of soft pieces of wood tied together.

The above are the things that can be used in connection with or in the place of the lingam.

The people of the southern countries think that true sexual pleasure cannot be obtained without perforating the lingam, and they therefore cause it to be pierced like the lobes of the ears of an infant pierced for earrings.

Now, when a young man perforates his lingam he should pierce it with a sharp instrument, and then stand in water so long as the blood continues to flow. At night he should engage in sexual intercourse, even with vigour, so as to clean the hole. After this he should continue to wash the hole with decoctions, and increase the size by putting into it small pieces of cane, and the wrightia antidysenterica, and thus gradually enlarging the orifice. It may also be washed with liquorice mixed with honey, and the size of the hole increased by the fruit stalks of the sima-patra plant. The hole should be annointed with a small quantity of oil.

In the hole made in the lingam a man may put Apadravyas of various forms, such as the "round," the "round on one side," the "wooden mortar," the "flower," the "armlet," the "bone of the heron," the "goad of the elephant," the "collection of eight balls," the "lock of hair," the "place where four roads meet," and other things named according to their forms and means of using them. All these Apadravyas should be rough on the outside according to their requirements.

The ways of enlarging the lingam must be now related.

When a man wishes to enlarge his lingam, he should rub it with the bristles of certain insects that live in trees, and then, after rubbing it for ten nights with oils, he should again rub it with the bristles as before. By continuing to do this a swelling will be gradually produced in the lingam,[175] and he should then lie on a cot, and cause his lingam to hang down through a hole in the cot. After this he should take away all the pain from the swelling by using cool concoctions. The swelling, which is called "Suka," and is often brought about among the people of the Dravida country, lasts for life.

If the lingam is rubbed with the following things, viz., the plant physalis flexuosa, the shavara-kandaka plant, the jalasuka plant, the fruit of the egg plant, the butter of a she buffalo, the hastri-charma plant, and the juice of the vajra-rasa plant, a swelling lasting for one month will be produced.

By rubbing it with oil boiled in the concoctions of the above things, the same effect will be produced, but lasting for six months.

The enlargement of the lingam is also effected by rubbing it or moistening it with oil boiled on a moderate fire along with the seeds of the pomegranate, and the cucumber, the juices of the valuka plant, the hasti-charma plant, and the egg-plant.

In addition to the above, other means may be learnt from experienced and confidential persons.

The miscellaneous experiments and recipes are as follows:

(a). If a man mixes the powder of the milk hedge plant, and the kantaka plant with the excrement of a monkey, and the powdered root of the lanjalalika plant, and throws this mixture on a woman, she will not love any body else afterwards.

(b). If a man thickens the juice of the fruits of the cassia fistula, and the eugenia jambolana by mixing them with the powder of the soma plant, the vernonia anthelmintica, the eclipta prostata, and the lohopa-jihirka, and applies this composition to the yoni of a woman, and then has sexual intercourse with her, his love for her will be destroyed.

(c). The same effect is produced if a man has connection with a woman who has bathed in the butter-milk of a she-buffalo mixed with the powders of the gopalika plant, the banu-padika plant, and the yellow amaranth.

(d). An ointment made of the flowers of the nauclea cadamba, the hog plum, and the eugenia jambolana, and used by a woman, causes her to be disliked by her husband.

[176](e). Garlands made of the above flowers, when worn by the woman, produce the same effect.

(f). An ointment made of the fruit of the asteracantha longifolia (kokilaksha) will contract the yoni of a Hastini or elephant woman, and this contraction lasts for one night.

(g). An ointment made by pounding the roots of the nelumbrium speciosum, and of the blue lotus, and the powder of the plant physalis flexuosa mixed with ghee and honey, will enlarge the yoni of the Mrigi or deer woman.

(h). An ointment made of the fruit of the emblica myrabolans soaked in the milky juice of the milk hedge plant, of the soma plant, the calotropis gigantea, and the juice of the fruit of the vernonia anthelmintica, will make the hair white.

(i). The juice of the roots of the madayantaka plant, the yellow amaranth, the anjanika plant, the clitoria ternateea, and the shlakshnaparni plant, used as a lotion, will make the hair grow.

(j). An ointment made by boiling the above roots in oil, and rubbed in, will make the hair black, and will also gradually restore hair that has fallen off.

(k) If lac is saturated seven times in the sweat of the testicle of a white horse, and applied to a red lip, the lip will become white.

(l). The colour of the lips can be regained by means of the madayantika and other plants mentioned above under (i).

(m). A woman who hears a man playing on a reed pipe which has been dressed with the juices of the bahupadika plant, the tabernamontana coronaria, the costus speciosus or arabicus, the pinus deodora, the euphorbia antiquorum, the vajra and the kantaka plant, becomes his slave.

(n). If food be mixed with the fruit of the thorn apple (Dathura) it causes intoxication.

(o). If water be mixed with oil and the ashes of any kind of grass except the kusha grass, it becomes the colour of milk.

(p). If yellow myrabolans, the hog plum, the shrawana plant, and the priyangu plant be all pounded together, and applied to iron pots, these pots become red.

(q). If a lamp, trimmed with oil extracted from the shrawana and priyangn plants, its wick being made of cloth and the slough[177] of the skins of snakes, is lighted, and long pieces of wood placed near it, those pieces of wood will resemble so many snakes.

(r). Drinking the milk of a white cow who has a white calf at her feet is auspicious, produces fame, and preserves life.

(s). The blessings of venerable Brahmans, well propitiated, have the same effect.

There are also some verses in conclusion:

"Thus have I written in a few words the 'Science of love,' after reading the texts of ancient authors, and following the ways of enjoyment mentioned in them."

"He who is acquainted with the true principles of this science pays regard to Dharma, Artha, Kama, and to his own experiences, as well as to the teachings of others, and does not act simply on the dictates of his own desire. As for the errors in the science of love which I have mentioned in this work, on my own authority as an author, I have, immediately after mentioning them, carefully censured and prohibited them."

"An act is never looked upon with indulgence for the simple reason that it is authorised by the science, because it ought to be remembered that it is the intention of the science, that the rules which it contains should only be acted upon in particular cases. After reading and considering the works of Babhravya and other ancient authors, and thinking over the meaning of the rules given by them, the Kama Sutra was composed, according to the precepts of Holy Writ, for the benefit of the world, by Vatsyayana, while leading the life of a religious student, and wholly engaged in the contemplation of the Deity."

"This work is not intended to be used merely as an instrument for satisfying our desires. A person, acquainted with the true principles of this science, and who preserves his Dharma, Artha, and Kama, and has regard for the practices of the people, is sure to obtain the mastery over his senses."

"In short, an intelligent and prudent person, attending to Dharma and Artha, and attending to Kama also, without becoming the slave of his passions, obtains success in everything that he may undertake."

End of Part VII.


Thus ends, in seven parts, the Kama Sutra of Vatsyayana, which might otherwise be called a treatise on men and women, their mutual relationship, and connection with each other.

It is a work that should be studied by all, both old and young; the former will find in it real truths, gathered by experience, and already tested by themselves, while the latter will derive the great advantage of learning things, which some perhaps may otherwise never learn at all, or which they may only learn when it is too late ("too late" those immortal words of Mirabeau) to profit by the learning.

It can also be fairly commended to the student of social science and of humanity, and above all to the student of those early ideas, which have gradually filtered down through the sands of time, and which seem to prove that the human nature of to-day is much the same as the human nature of the long ago.

It has been said of Balzac [the great, if not the greatest of French novelists] that he seemed to have inherited a natural and intuitive perception of the feelings of men and women, and has described them with an analysis worthy of a man of science. The author of the present work must also have had a considerable knowledge of the humanities. Many of his remarks are so full of simplicity and truth, that they have stood the test of time, and stand out still as clear and true as when they were first written, some eighteen hundred years ago.

As a collection of facts, told in plain and simple language, it must be remembered that in those early days there was apparently no idea of embellishing the work, either with a[179] literary style, a flow of language, or a quantity of superfluous padding. The author tells the world what he knows in very concise language, without any attempt to produce an interesting story. From his facts how many novels could be written! Indeed much of the matter contained in parts III. IV. V. and VI., has formed the basis of many of the stories and the tales of past centuries.

There will be found in part VII., some curious recipes. Many of them appear to be as primitive as the book itself, but in later works of the same nature these recipes and prescriptions appear to have increased, both as regards quality and quantity. In the Anunga Runga or "The Stage of Love," mentioned at page 5 of the Preface in Part I., there are found no less than thirty-three different subjects for which one hundred and thirty recipes and prescriptions are given.

As the details may be interesting, these subjects are described as follows:

1.      For hastening the paroxysm of the woman.
3.      For delaying the organs of the man.
5.      Aphrodisiacs.
7.      For thickening and enlarging the lingam, rendering it sound and strong, hard and lusty.
9.      For narrowing and contracting the yoni.
11.  For perfuming the yoni.
13.  For removing and destroying the hair of the body.
15.  For removing the sudden stopping of the monthly ailment.
17.  For abating the immoderate appearance of the monthly ailment.
19.  For purifying the womb.
21.  For causing pregnancy.
23.  For preventing miscarriage and other accidents.
25.  For ensuring easy labour and ready deliverance.
27.  For limiting the number of children.
29.  For thickening and beautifying the hair.
31.  For obtaining a good black colour to it.
33.  For whitening and bleaching it.
35.  For renewing it.
37.  [180]For clearing the skin of the face from eruptions that break out and leave black spots upon it.
39.  For removing the black colour of the epidermis.
41.  For enlarging the breasts of women.
43.  For raising and hardening pendulous breasts.
45.  For giving a fragrance to the skin.
47.  For removing the evil savour of perspiration.
49.  For anointing the body after bathing.
51.  For causing a pleasant smell to the breath.
53.  Drugs and charms for the purposes of fascinating, overcoming, and subduing either men or women.
55.  Recipes for enabling a woman to attract and preserve her husband's love.
57.  Magical collyriums for winning love and friendship.
59.  Prescriptions for reducing other persons to submission.
61.  Philter pills, and other charms.
63.  Fascinating incense, or fumigation.
65.  Magical verses which have the power of fascination.
Of the one hundred and thirty recipes given, many of them are absurd, but not more perhaps than many of the recipes and prescriptions in use in Europe not so very long ago. Love-philters, charms, and herbal remedies have been, in early days, as freely used in Europe as in Asia, and doubtless some people believe in them still in many places.

And now, one word about the author of the work, the good old sage Vatsyayana. It is much to be regretted that nothing can be discovered about his life, his belongings, and his surroundings. At the end of Part VII. he states that he wrote the work while leading the life of a religious student [probably at Benares] and while wholly engaged in the contemplation of the Deity. He must have arrived at a certain age at that time, for throughout he gives us the benefit of his experience, and of his opinions, and these bear the stamp of age rather than of youth; indeed the work could hardly have been written by a young man.

In a beautiful verse of the Vedas of the Christians it has been said of the peaceful dead, that they rest from their labours, and that their works do follow them. Yes indeed, the works of men of genius do follow them, and remain as a[181] lasting treasure. And though there may be disputes and discussions about the immortality of the body or the soul, nobody can deny the immortality of genius, which ever remains as a bright and guiding star to the struggling humanities of succeeding ages. This work, then, which has stood the test of centuries, has placed Vatsyayana among the immortals, and on This, and on Him no better elegy or eulogy can be written than the following lines:

"So long as lips shall kiss, and eyes shall see,
So long lives This, and This gives life to Thee."


[1] Dharma is acquisition of religious merit, and is fully described in Chapter 5, Volume III., of Talboys Wheeler's 'History of India,' and in the edicts of Asoka.

[2] Artha is acquisition of wealth and property, etc.

[3] Kama is love, pleasure and sensual gratification.

These three words are retained throughout in their original, as technical terms. They may also be defined as virtue, wealth and pleasure, the three things repeatedly spoken of in the Laws of Manu.

[4] These were certainly materialists who seemed to think that a bird in the hand was worth two in the bush.

[5] Among the Hindoos the four classes of men are the Brahmans or priestly class, the Kshutrya or warlike class, the Vaishya or agricultural and mercantile class, and the Shoodra or menial class. The four stages of life are, the life of a religious student, the life of a householder, the life of a hermit, and the life of a Sunyasi or devotee.

[6] Bali was a demon who had conquered Indra and gained his throne, but was afterwards overcome by Vishnu at the time of his fifth incarnation.

[7] Dandakya is said to have abducted from the forest the daughter of a Brahman, named Bhargava, and being cursed by the Brahman, was buried with his kingdom under a shower of dust. The place was called after his name the Dandaka forest, celebrated in the Ramayana, but now unknown.

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

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

[10] The story of Ravana is told in the Ramayana, which with the Mahabarata form the two great epic poems of the Hindoos; the latter was written by Vyasa, and the former by Valmiki.

[11] The author wishes to prove that a great many things are done by people from practice and custom, without their being acquainted with the reason of things, or the laws on which they are based, and this is perfectly true.

[12] The proviso of being married applies to all the teachers.

[13] This term would appear to apply generally to an inhabitant of Hindoostan. It is not meant only for a dweller in a city, like the Latin Urbanus as opposed to Rusticus.

[14] Gift is peculiar to a Brahman, conquest to a Kshatrya, while purchase, deposit, and other means of acquiring wealth belongs to the Vaishya.

[15] Natural garden flowers.

[16] Such as quails, partridges, parrots, starlings, &c.

[17] The calls of nature always performed by the Hindoos the first thing in the morning.

[18] A colour made from lac.

[19] This would act instead of soap, which was not introduced until the rule of the Mahomedans.

[20] Ten days are allowed when the hair is taken out with a pair of pincers.

[21] These are characters generally introduced in the Hindoo drama; their characteristics will be explained further on.

[22] Noonday sleep is only allowed in summer, when the nights are short.

[23] These are very common in all parts of India.

[24] In the 'Asiatic Miscellany,' and in Sir W. Jones's works, will be found a spirited hymn addressed to this goddess, who is adored as the patroness of the fine arts, especially of music and rhetoric, as the inventress of the Sanscrit language, &c., &c. She is the goddess of harmony, eloquence, and language, and is somewhat analogous to Minerva. For further information about her, see Edward Moor's 'Hindoo Pantheon.'

[25] The public women, or courtesans (Vesya), of the early Hindoos have often been compared with the Hetera of the Greeks. The subject is dealt with at some length in H. H. Wilson's 'Select Specimens of the Theatre of the Hindoos,' in two volumes, Trubner & Co., 1871. It may be fairly considered that the courtesan was one of the elements, and an important element too, of early Hindoo society, and that her education and intellect were both superior to that of the women of the household. Wilson says, "By the Vesya or courtesan, however, we are not to understand a female who has disregarded the obligation of law or the precepts of virtue, but a character reared by a state of manners unfriendly to the admission of wedded females into society, and opening it only at the expense of reputation to women who were trained for association with men by personal and mental acquirements to which the matron was a stranger."

[26] According to this description a Pithamarda would be a sort of professor of all the arts, and as such received as the friend and confidant of the citizens.

[27] A seat in the form of the letter T.

[28] The Vita is supposed to represent somewhat the character of the Parasite of the Greek comedy. It is possible that he was retained about the person of the wealthy and dissipated as a kind of private instructor, as well as an entertaining companion.

[29] Vidushaka is evidently the buffoon and jester. Wilson says of him that he is the humble companion, not the servant, of a prince or man of rank, and it is a curious peculiarity that he is always a Brahman. He bears more affinity to Sancho Panza, perhaps, than any other character in western fiction, imitating him in his combination of shrewdness and simplicity, his fondness of good living and his love of ease. In the dramas of intrigue he exhibits some of the talents of Mercury, but with less activity and ingenuity, and occasionally suffers by his interference. According to the technical definition of his attributes he is to excite mirth by being ridiculous in person, age, and attire.

[30] This means, it is presumed, that the citizen should be acquainted with several languages. The middle part of this paragraph might apply to the Nihilists and Fenians of the day, or to secret societies. It was perhaps a reference to the Thugs.

[31] This term does not apply to a widow, but to a woman who had probably left her husband, and is living with some other person as a married woman, maritalement, as they say in France.

[32] Any woman fit to be enjoyed without sin. The object of the enjoyment of women is twofold, viz., pleasure and progeny. Any woman who can be enjoyed without sin for the purpose of accomplishing either the one or the other of these two objects is a Nayika. The fourth kind of Nayika which Vatsya admits further on is neither enjoyed for pleasure or for progeny, but merely for accomplishing some special purpose in hand. The word Nayika is retained as a technical term throughout.

[33] High unions are said to be better than low ones, for in the former it is possible for the male to satisfy his own passion without injuring the female, while in the latter it is difficult for the female to be satisfied by any means.

[34] The strength of passion with women varies a great deal, some being easily satisfied, and others eager and willing to go on for a long time. To satisfy these last thoroughly a man must have recourse to art. It is certain that a fluid flows from the woman in larger or smaller quantities, but her satisfaction is not complete until she has experienced the "spasme génêsique," as described in a French work recently published and called "Breviare de l'Amour Experimental par le Dr. Jules Guyot."

[35] This is a long dissertation very common among Sanscrit authors, both when writing and talking socially. They start certain propositions, and then argue for and against them. What it is presumed the author means, is, that though both men and women derive pleasure from the act of coition, the way it is produced is brought about by different means, each individual performing his own work in the matter, irrespective of the other, and each deriving individually their own consciousness of pleasure from the act they perform. There is a difference in the work that each does, and a difference in the consciousness of pleasure that each has, but no difference in the pleasure they feel, for each feels that pleasure to a greater or lesser degree.

[36] This paragraph should be particularly noted, for it specially applies to married men and their wives. So many men utterly ignore the feelings of the women, and never pay the slightest attention to the passion of the latter. To understand the subject thoroughly, it is absolutely necessary to study it, and then a person will know that, as dough is prepared for baking, so must a woman be prepared for sexual intercourse, if she is to derive satisfaction from it.

[37] From this it would appear that in ancient times the breasts of women were not covered, and this is seen in the painting of the Ajunta and other caves, where we find that the breasts of even royal ladies and others are exposed.

[38] Men who are well acquainted with the art of love are well aware how often one woman differs from another in her sighs and sounds during the time of congress. Some women like to be talked to in the most loving way, others in the most abusive way, and so on. Some women enjoy themselves with closed eyes in silence, others make a great noise over it, and some almost faint away. The great art is to ascertain what gives them the greatest pleasure, and what specialities they like best.

[39] This practice appears to have been prevalent in some parts of India from a very ancient time. The "Shushruta," a work on medicine some two thousand years old, describes the wounding of the lingam with the teeth as one of the causes of a disease treated upon in that work. Traces of the practice are found as far back as the eighth century, for various kinds of the Auparishtaka are represented in the sculptures of many Shaiva temples at Bhuvaneshwara, near Cuttack, in Orissa, and which were built about that period. From these sculptures being found in such places, it would seem that this practice was popular in that part of the country at that time. It does not seem to be so prevalent now in Hindustan, its place perhaps is filled up by the practice of sodomy, introduced since the Mahomedan period.

[40] The fresh juice of the cocoa nut tree, the date tree, and other kinds of palm trees are drunk in India. It will not keep fresh very long, but ferments rapidly, and is then distilled into liquor.

[41] The characteristics of these three individuals have been given in Part I. page 31.

[42] A definition of the sixty-four parts, or divisions, is given in Chapter II., page 45.

[43] The flight of a blue jay on a person's left side is considered a lucky omen when one starts on any business; the appearance of a cat before anyone at such a time is looked on as a bad omen. There are many omens of the same kind.

[44] Such as the throbbing of the right eye of men and the left eye of women, etc.

[45] Before anything is begun it is a custom to go early in the morning to a neighbour's house, and overhear the first words that may be spoken in his family, and according as the words heard are of good or bad import, so draw an inference as to the success or failure of the undertaking.

[46] A disease consisting of any glandular enlargement in any part of the body.

[47] A woman, the palms of whose hands and the soles of whose feet are always perspiring.

[48] These last few lines have been exemplified in many ways in many novels of this century.

[49] There is a good deal of truth in the last few observations. Woman is a monogamous animal, and loves but one, and likes to feel herself alone in the affections of one man, and cannot bear rivals. It may also be taken as a general rule that women either married to, or kept by, rich men love them for their wealth, but not for themselves.

[50] These forms of marriage differ from the four kinds of marriage mentioned in Chapter I., and are only to be made use of when the girl is gained over in the way mentioned in Chapters III. and IV.

[51] About this, see a story on the fatal effects of love at page 114 of "Early Ideas; a Group of Hindoo Stories," collected and collated by Anaryan. W. H. Allen and Co., London, 1881.

[52] About the Gandharvavivaha form of marriage, see note to page 28 of Captain R. F. Burton's "Vickram and the Vampire; or Tales of Hindu Devilry." Longman, Green & Co., London, 1870. This form of matrimony was recognised by the ancient Hindus, and is frequent in books. It is a kind of Scotch Wedding—ultra-Caledonian—taking place by mutual consent without any form or ceremony. The Gandharvas are heavenly minstrels of Indra's court, who are supposed to be witnesses,

[53] This probably refers to a girl married in her infancy, or when very young, and whose husband had died before she arrived at the age of puberty. Infant marriages are still the common custom of the Hindoos.

[54] A name given to the maid servants of the zenana of the Kings in ancient times, on account of their always keeping their breasts covered with a cloth called Kanchuki. It was customary in the olden time for the maid servants to cover their breasts with a cloth, while the Queens kept their breasts uncovered. This custom is distinctly to be seen in the Ajunta cave paintings.

[55] The meaning of this word is a superior woman, so it would seem that a Mahallarika must be a person in authority over the maid servants of the house.

[56] This was also appertaining to the rank of women employed in the harem. In latter times this place was given to eunuchs.

[57] As Kings generally had many wives, it was usual for them to enjoy their wives by turns. But as it happened sometimes that some of them lost their turns owing to the King's absence, or to their being unwell, then in such cases the women whose turns had been passed over, and those whose turns had come, used to have a sort of lottery, and the ointment of all the claimants were sent to the King, who accepted the ointment of one of them, and thus settled the question.

[58] On peut tout attendre et tout supposer d'une femme amoureuse.—Balzac.

[59] The wife of the sage Gautama, she was seduced by Indra the king of the Gods.

[60] The heroine of one of the best, if not the best, of Hindoo plays, and the best known in Sanscrit dramatic literature. It was first brought to notice by Sir William Jones, and has been well and poetically translated by Dr. Monier Williams under the title of Sakoontala, or the lost ring, an Indian drama, translated into English prose and verse from the Sanscrit of Kalidasa.

[61] It is presumed that something like the following French verses are intended.

Quand on a juré le plus profond hommage
Voulez-vous qu'infidè le on change de langage
Vous seule captive mon esprit ou mon cœur
Que je puisse dans vos bras seuls goûter le bonheur;
Je voudrais, mais en vain, que mon cœur en délire
Couche ce papier n'oserait vous dire.
Avec soin, de ces vers lisez leur premiers mots,
Vous verrez quel remède il faut à tous mes maux.

Or these:

Quand on vous voit, on vous aime;
Quand on vous aime, où vous voit-on.

[62] It is supposed that storms, earthquakes, famines and pestilent diseases are here alluded to.

[63] This is a phrase used for a man who does the work of everybody, and who is fed by the whole village.

[64] The exact date of the reign of these kings is not known. It is supposed to have been about the beginning of the Christian era.

[65] The modern country of Tailangam, which is to the South of Rajamundry.

[66] Supposed to be a tract of the country to the south of Malwa.

[67] Now known by the name of Berar. Its capital was Kundinpura, which has been identified with the modern Oomravati.

[68] Also called Aparantakas, being the northern and southern Concan.

[69] The modern provinces of Katteeawar. Its capital was called Girinaguda, or the modern Junagurh.

[70] These are Lust, Anger, Avarice, Spiritual Ignorance, Pride, and Envy.

[71] The way to make oneself invisible; the knowledge of the art of transmigration, or changing ourselves or others into any shape or form by the use of charms and spells; the power of being in two places at once, and other occult sciences are frequently referred to in all Oriental literature.

[72] This may be considered as meaning religious influence, and alludes to persons who may be gained over by that means.

[73] It may be noted from the above remarks that eunuchs do not appear to have been employed in the King's harem in those days, though they seem to have been employed for other purposes. See Part II., page 43.

[74] In England the lower classes of courtesans walk the streets; in India and other places in the East they sit at the windows, or at the doors of their houses.

[75] On the completion of a vow a festival takes place. Some trees such as the Peepul and Banyan trees, are invested with sacred threads like the Brahman's, and on the occasion of this ceremony a festival is given. In the same way when gardens are made, and tanks or temples built, then also festivals are observed.

[76] The souls of men who die with their desires unfulfilled are said to go to the world of the Manes, and not direct to the Supreme Spirit.

[77] It is a custom of the courtesans of Oriental countries to give their daughters temporarily in marriage when they come of age, and after they have received an education in the Kama Sutra and other arts. Full details are given of this at page 76 of "Early Ideas, a group of Hindoo stories, collected and collated by Anaryan. W. H. Allen and Co., London, 1881."

[78] From the earliest times Oriental authors have occupied themselves about aphrodisiacs. The following note on the subject is taken from page 29 of a translation of the Hindoo Art of Love, otherwise the Anunga Runga, alluded to in the preface of this work, Part I., pages 3 and 5:—"Most Eastern treatises divide aphrodisiacs into two different kinds: 1., the mechanical or natural, such as scarification, flagellation, etc.; and 2., the medicinal or artificial. To the former belong the application of insects, as is practised by some savage races; and all orientalists will remember the tale of the old Brahman, whose young wife insisted upon his being again stung by a wasp."

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