Kama Sutra Arts and Sciences to Be Discovered Tattooing Knowledge of the Art of War
© Copyright by Brian Howard Seibert
Affiliate I SALUTATION TO DHARMA, ARTHA AND KAMA
In the commencement, the Lord of Beings created men and women, and in the form of commandments in one hundred g chapters laid downward rules for regulating their being with regard to Dharma,1 Artha,2 and Kama.three Some of these commandments, namely those which treated of Dharma, were separately written by Swayambhu Manu; those that related to Artha were compiled past Brihaspati; and those that referred to Kama were expounded by Nandi, the follower of Mahadeva, in ane thousand chapters.
Now these 'Kama Sutra' (Ways of Love), written past Nandi in one thousand chapters, were reproduced by Shvetaketu, the son of Uddvalaka, in an abbreviated class in five hundred chapters, and this piece of work was once again similarly reproduced in an abridged form, in 1 hundred and fifty chapters, by Babhravya, an inhabitant of the Punchala (South of Delhi) country. These one hundred and l chapters were and so put together under seven heads or parts named:
1st. Sadharana (general topics).
2nd. Samprayogika (embraces, etc.).
tertiary. Kanya Samprayuktaka (union of males and females).
fourth. Bharyadhikarika (on i's own wife).
5th. Paradika (on the wives of other people).
6th. Vaisika (on courtesans).
7th. Aupamishadika (on the arts of seduction, tonic medicines, [magic charms] etc.).
The sixth part of this terminal work was separately expounded by Dattaka at the request of the public women of Pataliputra (Patna), and in the same mode Charayana explained the start part of information technology. The remaining parts: the second, 3rd, 4th, 5th, and seventh were each separately expounded past:
• Suvarnanabha (second part).
• Ghotakamukha (third part).
• Gonardiya (fourth part).
• Gonikaputra (fifth role).
• Kuchumara (7th part), respectively.
Thus the piece of work being written in parts by dissimilar authors was almost unobtainable, and every bit the parts which were expounded past Dattaka and the others treated simply of the detail branches of the subject to which each role related, and moreover as the original work of Babhravya was difficult to be mastered on account of its length, Vatsyayana, therefore, composed his work in a small-scale volume equally an abstract of the whole of the works of the to a higher place-named authors.
Notes:
one Dharma is acquisition of religious merit as per the edicts of Asoka.
2 Artha is acquisition of wealth and belongings.
3 Kama is beloved, pleasance and sensual gratification.
These three words are retained throughout in their original, as technical terms. They may also be defined every bit virtue, wealth and pleasure, the three things repeatedly spoken of in the Laws of Manu.
CHAPTER II ON THE Conquering OF DHARMA, ARTHA AND KAMA
Human being, the period of whose life is one hundred years [Or More], should practise Dharma, Artha, and Kama at different times and in such a fashion that they may harmonize together and non disharmonism in any way. He should larn learning in his childhood [Learn something new each and every day per Odin], in his youth and middle age he should attend to Artha and Kama, and in his quondam historic period he should perform Dharma, and thus seek to gain Moksha, i.e., release from further transmigration [Reincarnation is neither Aesir nor Vanir – this is mayhap a Hindu concept]. Or, on account of the uncertainty of life, he may practise them at times when they are enjoined to be practised. But one affair is to be noted, he should atomic number 82 the life of a religious educatee until he finishes his education.
Dharma is obedience to the command of the Shastra or Holy Writ of the Hindus to practice sure things, such as the performance of sacrifices, which are not generally done because they do non belong to this globe, and produce no visible effect; and not to do other things, such as eating meat, which is often washed because it belongs to this world, and has visible effects. Dharma should be learned from the Shruti (Holy Writ), and from those conversant with information technology. Artha is the conquering of arts, land, gold, cattle, wealth, equipages and friends. It is, further, the protection of what is acquired, and the increase of what is protected. Artha should exist learned from the king's officers, and from merchants who may be versed in the means of commerce.
Kama is the enjoyment of appropriate objects past the five senses of hearing, feeling, seeing, tasting, and smelling, assisted past the heed together with the soul. The ingredient in this is a peculiar contact between the organ of sense and its object, and the consciousness of pleasure which arises from that contact is called Kama. Kama is to be learned from the Kama Sutra (Ways of Dearest) and from the exercise of citizens.
When all the three: Dharma, Artha, and Kama come together, the one-time is better than the 1 which follows it, i.due east., Dharma is better than Artha, and Artha is better than Kama. Just Artha should be always first practised past the king, for the livelihood of men is to be obtained from it only. Again, Kama being the occupation of public women, they should prefer it to the other 2, and these are exceptions to the full general dominion.
Objection 1:
Some learned men say that as Dharma is connected with things non belonging to this world, it is appropriately treated of in a book; and so also is Artha, because it is practised only by the application of proper ways, and a knowledge of those means can only be obtained past study and from books. But Kama being a affair which is practised even past the fauna cosmos, and which is to be found everywhere, does non want whatever work on the subject.
Answer:
This is non and so. Sexual intercourse being a thing dependent on man and woman requires the application of proper means by them, and those means are to exist learnt from the Kama Shastra. The not-application of proper means, which we see in the brute cosmos, is acquired by their being unrestrained, and by the females amid them only being fit for sexual intercourse at certain seasons and no more, and by their intercourse not being preceded by thought of whatsoever kind.
Objection 2:
The Lokayatikas4 say: Religious ordinances should not exist observed, for they bear a future fruit, and at the same time it is too doubtful whether they will bear whatsoever fruit at all. What foolish person will give away that which is in his own easily into the hands of some other? Moreover, it is improve to have a dove today than a peacock tomorrow; and a copper money which we have the certainty of obtaining, is amend than a gilded coin, the possession of which is doubtful.
Answer:
It is non and so. First off, the Holy Writ, which ordains the practice of Dharma, does not admit of a doubt.
Secondly, sacrifices such equally those fabricated for the devastation of enemies, or for the fall of rain, are seen to bear fruit.
Thirdly, the sun, moon, stars, planets and other heavenly bodies announced to work intentionally for the good of the world.
Fourthly, the beingness of this world is effected by the observance of the rules respecting the four classes5 of men and their iv stages of life.
Fifth, we run across that seed is thrown into the ground with the hope of future crops. Vatsyayana is therefore of opinion that the ordinances of religion must exist obeyed.
Objection 3:
Those who believe that destiny is the prime mover of all things say: We should non exert ourselves to acquire wealth, for sometimes it is not acquired although nosotros strive to become it, while at other times it comes to us of itself without any exertion on our role. Everything is therefore in the ability of destiny, who is the lord of gain and loss, of success and defeat, of pleasure and hurting. Thus we see the Bali6 was raised to the throne of Indra past destiny, and was also put down by the same power, and information technology is destiny but that tin reinstate him.
Answer:
It is not right to say so. As the acquisition of every object pre-supposes at all events, some exertion on the part of man, the application of proper means, may be said to be the cause of gaining all our ends, and this application of proper means existence thus necessary (even where a thing is destined to happen), it follows that a person who does nil will enjoy no happiness.
Objection four:
Those who are inclined to call up that Artha is the chief object to be obtained argue thus: Pleasures should not be sought for, because they are obstacles to the practice of Dharma and Artha, which are both superior to them, and are also disliked by meritorious persons. Pleasures also bring a human being into distress, and into contact with low persons; they cause him to commit unrighteous deeds, and produce impurity in him; they make him regardless of the hereafter, and encourage abandon and levity. And lastly, they cause him to be disbelieved by all, received past none, and despised by everybody, including himself. It is notorious, moreover, that many men who have given themselves up to pleasance alone, have been ruined along with their families and relations. Thus, Rex Dandakya,7 of the Bhoja dynasty, carried off a Brahman's daughter with evil intent, and was eventually ruined and lost his kingdom. Indra, too, having violated the chastity of Ahalya,8 was made to suffer for it. In a like fashion the mighty Kichaka,9 who tried to seduce Draupadi, and Ravana,10 who attempted to gain over Sita, were punished for their crimes. These and many others fell by reason of their pleasures.
Answer:
This objection cannot be sustained, for pleasures, being as necessary for the existence and well being of the body every bit food, are consequently equally required. They are, moreover, the results of Dharma and Artha. Pleasures are, therefore, to exist followed with moderation and circumspection. No i refrains from cooking food because there are beggars to ask for information technology, or from sowing seed because at that place are deer to destroy the corn when information technology is grown up.
Thus a human practising Dharma, Artha and Kama enjoys happiness both in this world and in the globe to come up. The skilful perform those actions in which in that location is no fear as to what is to result from them in the adjacent earth, and in which there is no danger to their welfare. Whatsoever action which conduces to the practise of Dharma, Artha and Kama together, or of whatsoever two, or even i of them, should be performed, but an action which conduces to the practice of one of them at the expense of the remaining two should not be performed.
Notes:
4 These were certainly materialists who seemed to think that a bird in the manus was worth two in the bush.
5 Among the Hindus 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 grade. 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.
vi 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 wood 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 proper name the Dandaka forest, celebrated in the Ramayana, merely 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 affected with a thousand ulcers on his body.
9 Kichaka was the brother-in-law of Rex Virata, with whom the Pandavas had taken refuge for one yr. 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 swell epic poems of the Hindus; the latter was written by Vyasa, and the onetime by Valmiki.
Chapter Three ON THE ARTS AND SCIENCES TO BE STUDIED
Man should study the Kama Sutra and the arts and sciences subordinate thereto, in add-on to the written report of the arts and sciences contained in Dharma and Artha. Fifty-fifty young maids should study this Kama Sutra along with its arts and sciences before union, and after it they should continue to do so with the consent of their husbands.
Here some learned men object, and say that females, not being immune to study whatever scientific discipline, should non study the Kama Sutra.
Simply Vatsyayana is of opinion that this objection does not concur good, for women already know the practice of Kama Sutra, and that practice is derived from the Kama Shastra, or the science of Kama itself. Moreover, information technology is not only in this but in many other cases that though the practice of a science is known to all, just a few persons are acquainted with the rules and laws on which the science is based. Thus the Yadnikas or sacrificers, though ignorant of grammer, make use of advisable words when addressing the different Deities, and do not know how these words are framed. Once again, persons do the duties required of them on auspicious days, which are fixed by astrology, though they are not acquainted with the scientific discipline of astrology. In a like mode riders of horses and elephants train these animals without knowing the science of preparation animals, but from practice only. And similarly the people of the about afar provinces obey the laws of the kingdom from practise, and because there is a king over them, and without further reason.11 And from feel nosotros detect that some women, such as daughters of princes and their ministers, and public women, are really versed in the Kama Shastra.
A female person, therefore, should larn the Kama Shastra, or at to the lowest degree a part of information technology, by studying its practise from some confidential friend. She should study alone in private the sixty-four practices that form a role of the Kama Shastra. Her teacher should be one of the post-obit persons: the daughter of a nurse brought up with her and already married,12 or a female friend who tin exist trusted in everything, or the sister of her mother (i.e., her aunt), or an old female servant, or a female ragamuffin who may accept formerly lived in the family unit, or her own sister, who can always exist trusted.
The post-obit are the arts to be studied, together with the Kama Sutra:
ane. Singing.
2. Playing on musical instruments.
3. Dancing.
4. Spousal relationship of dancing, singing, and playing instrumental music.
5. Writing and drawing.
6. Tattooing.
7. Arraying and adorning an idol with rice and flowers.
8. Spreading and arraying beds or couches of flowers, or flowers upon the ground.
9. Colouring the teeth, garments, hair, nails, and bodies, i.e., staining, dyeing, colouring and painting the aforementioned.
10. Fixing stained glass into a floor.
11. The art of making beds, and spreading out carpets and cushions for reclining.
12. Playing on musical spectacles filled with h2o.
13. Storing and accumulating h2o in aqueducts, cisterns and reservoirs.
14. Picture making, trimming and decorating.
15. Stringing of rosaries, necklaces, garlands and wreaths.
sixteen. Binding of turbans and chaplets, and making crests and tiptop-knots of flowers.
17. Scenic representations. Stage playing.
xviii. Art of making ear ornaments.
19. Fine art of preparing perfumes and odours.
20. Proper disposition of jewels and decorations, and adornment in dress.
21. Magic or sorcery [Only Alchemists and healers may exist learned in this art].
22. Quickness of hand or transmission skill.
23. Culinary art, i.east., cooking and cookery.
24. Making lemonades, sherbets, acidulated drinks, and spirituous extracts with proper flavour and colour.
25. Tailor's work and sewing.
26. Making parrots, flowers, tufts, tassels, bunches, bosses, knobs, &c., out of yarn or thread.
27. Solution of riddles, enigmas, covert speeches, verbal puzzles and enigmatical questions.
28. A game, which consisted in repeating verses, and as 1 person finished, some other person had to commence at once, repeating another verse, showtime with the aforementioned alphabetic character with which the last speaker's poetry ended, whoever failed to echo was considered to have lost, and to be subject to pay a forfeit or pale of some kind.
29. The fine art of mimicry or imitation.
thirty. Reading, including chanting and intoning.
31. Written report of sentences difficult to pronounce. It is played every bit a game chiefly past women and children, and consists of a difficult sentence existence given, and when repeated quickly, the words are frequently transposed or desperately pronounced.
32. Practice with sword, unmarried stick, quarter staff, and bow and arrow.
33. Drawing inferences, reasoning or inferring.
34. Carpentry, or the work of a carpenter.
35. Architecture, or the art of building.
36. Knowledge about gold and silverish coins, and jewels and gems.
37. Chemistry and mineralogy.
38. Colouring jewels, gems and beads.
39. Knowledge of mines and quarries.
forty. Gardening; knowledge of treating the diseases of copse and plants, of nourishing them, and determining their ages.
41. Fine art of cock fighting, quail fighting and ram fighting.
42. Art of pedagogy parrots and starlings to speak.
43. Fine art of applying perfumed ointments to the body, and of dressing the hair with unguents and perfumes and braiding it.
44. The fine art of understanding writing in cypher, and the writing of words in a peculiar way.
45. The fine art of speaking past changing the forms of words. It is of various kinds. Some speak by irresolute the get-go and end of words, others past adding unnecessary letters between every syllable of a discussion, and so on.
46. Knowledge of language and of the vernacular dialects.
47. Art of making flower carriages.
48. Art of framing mystical diagrams, of addressing spells and charms, and binding armlets.
49. Mental exercises, such as completing stanzas or verses on receiving a role of them; or supplying one, two or iii lines when the remaining lines are given indiscriminately from different verses, so as to make the whole an entire poetry with regard to its pregnant; or arranging the words of a verse written irregularly past separating the vowels from the consonants, or leaving them out altogether; or putting into poetry or prose sentences represented by signs or symbols. At that place are many other such exercises.
50. Composing poems.
51. Cognition of dictionaries and vocabularies.
52. Noesis of means of irresolute and disguising the appearance of persons.
53. Knowledge of the art of changing the advent of things, such as making cotton fiber to appear as silk, coarse and mutual things to appear equally fine and adept.
54. Various ways of gambling.
55. Art of obtaining possession of the belongings of others by means of mantras or incantations.
56. Skill in youthful sports.
57. Noesis of the rules of society, and of how to pay respects and compliments to others.
58. Knowledge of the art of war, of arms, of armies, etcetera.
59. Knowledge of gymnastics.
lx. Art of knowing the character of a human from his features.
61. Knowledge of scanning or constructing verses.
62. Arithmetical recreations.
63. Making bogus flowers.
64. Making figures and images in clay.
A public woman, endowed with a good disposition, beauty and other winning qualities, and also versed in the above arts, obtains the name of a Ganika, or public woman of high quality, and receives a seat of honor in an assemblage of men. She is, moreover, always respected by the rex, and praised by learned men, and, her favour beingness sought for past all, she becomes an object of universal regard. The daughter of a king too, as well as the daughter of a minister, being learned in the above arts, can make their husbands favourable to them, even though these may accept thousands of other wives too themselves. And in the aforementioned manner, if a wife becomes separated from her hubby, and falls into distress, she can back up herself hands, even in a foreign state, by ways of her knowledge of these arts. Fifty-fifty the bare cognition of them gives attractiveness to a adult female, though the practice of them may be only possible or otherwise co-ordinate to the circumstances of each example. A homo who is versed in these arts, who is loquacious and acquainted with the arts of gallantry, gains very shortly the hearts of women, even though he is merely acquainted with them for a short time.
Notes:
xi The author wishes to prove that a great many things are washed 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 truthful.
12 The proviso of being married applies to all the teachers.
CHAPTER IV THE LIFE OF A CITIZEN
This term Citizen would appear to utilize generally to an inhabitant of Hindustan. It is not meant only for a dweller in a city, similar the Latin Urbanus as opposed to Rusticus.
Having thus acquired learning, a man, with the wealth that he may have gained by souvenir, conquest, purchase, deposit,13 or inheritance from his ancestors, should get a householder, and pass the life of a citizen. He should take a house in a metropolis, or big village, or in the vicinity of practiced men, or in a identify which is the resort of many persons. This home should be situated near some water, and divided into different compartments for different purposes. It should exist surrounded past a garden, and also contain two rooms, an outer and an inner one. The inner room should exist occupied past the females, while the outer room, balmy with rich perfumes, should contain a bed, soft, amusing to the sight covered with a clean white textile, low in the center part, having garlands and bunches of flowersxiv upon it, and a awning above information technology, and two pillows, ane at the top, another at the bottom. There should be likewise a sort of couch also, and at the caput of this a sort of stool, on which should be placed the fragrant ointments for the night, too as flowers, pots containing collyrium and other fragrant substances, things used for perfuming the mouth, and the bark of the mutual citron tree. Near the couch, on the ground, there should be a pot for spitting, a box containing ornaments, and also a lute hanging from a peg made of the tooth of an elephant, a board for cartoon, a pot containing perfume, some books, and some garlands of the yellowish amaranth flowers. Not far from the couch, and on the ground, in that location should be a round seat, a toy cart, and a board for playing with die; outside the outer room there should be cages of birds,15 and a divide place for spinning, carving, and such like diversions. In the garden at that place should exist a whirling swing and a mutual swing, equally also a bower of creepers covered with flowers, in which a raised area should be made for sitting.
At present the householder having got upwardly in the morn and performed his necessary duties,16 should wash his teeth, apply a limited quantity of ointments and perfumes to his body, put some ornaments on his person and collyrium on his eyelids and below his eyes, colour his lips with alacktaka,17 and expect at himself in the glass. Having then eaten betel leaves, with other things that requite fragrance to the oral fissure, he should perform his usual business concern. He should bathe daily, anoint his trunk with oil every other day, apply a lathering18 substance to his body every iii days, become his caput (including face up) shaved every iv days, and the other parts of his body every 5 or ten days.nineteen All these things should be done without fail, and the sweat of the armpits should also be removed. Meals should be taken in the forenoon, in the afternoon, and once more at night, according to Charayana. Later on breakfast, parrots and other birds should be taught to speak, and the fighting of cocks, quails, and rams should follow. A limited fourth dimension should be devoted to diversions with Pithamardas, Vitas, and Vidushakas,20 and then should be taken the midday sleep.21 Later this the householder, having put on his clothes and ornaments, should, during the afternoon, converse with his friends. In the evening there should be singing, and afterward that the householder, along with his friend, should await in his room, previously decorated and perfumed, the arrival of the woman that may be fastened to him, or he may send a female messenger for her, or go for her himself. After her inflow at his business firm, he and his friend should welcome her, and entertain her with a loving and agreeable conversation. Thus finish the duties of the day.
The following are the things to be washed occasionally as diversions or amusements:
1. Belongings festivals22 in honour of different Deities.
2. Social gatherings of both sexes.
iii. Drinking parties.
4. Picnics.
5. Other social diversions.
Festivals:
On some particular auspicious solar day, an associates of citizens should be convened in the temple of Saraswati.23 In that location the skill of singers, and of others who may accept come up recently to the boondocks, should be tested, and on the following solar day they should always be given some rewards. After that they may either be retained or dismissed, co-ordinate every bit their performances are liked or non past the assembly. The members of the associates should act in concert, both in times of distress likewise equally in times of prosperity, and it is also the duty of these citizens to show hospitality to strangers who may have come to the assembly. What is said above should be understood to employ to all the other festivals which may be held in award of the unlike Deities, co-ordinate to the present rules.
Social Gatherings:
When men of the same age, disposition and talents, addicted of the same diversions and with the same degree of teaching, sit down together in company with public women,24 or in an associates of citizens, or at the abode of one among themselves, and engage in agreeable soapbox with each other, such is chosen a sitting in company or a social gathering. The subjects of discourse are to be the completion of verses half composed by others, and the testing the knowledge of one some other in the various arts. The women who may be the most beautiful, who may like the aforementioned things that the men like, and who may have ability to attract the minds of others, are here done homage to.
Drinking Parties:
Men and women should drinkable in i another'due south houses. And hither the men should cause the public women to drink, and should then drink themselves, liquors such as the Madhu, Aireya, Sara, and Asawa, which are of bitter and sour sense of taste; as well drinks concocted from the barks of diverse trees, wild fruits and leaves.
Gatherings in Public Gardens:
In the forenoon, men, having dressed themselves should become to gardens on horseback, accompanied by public women and followed by servants. And having done there all the duties of the mean solar day, and passed the time in various agreeable diversions, such equally the fighting of quails, cocks and rams, and other spectacles, they should return dwelling house in the afternoon in the aforementioned way, bringing with them bunches of flowers, etcetera.
The same also applies to bathing in summer in water from which wicked or dangerous animals have previously been taken out, and which has been built in on all sides.
Other Social Diversions:
Spending nights playing with dice. Going out on moonlit nights. Keeping the festive mean solar day in accolade of leap. Plucking the sprouts and fruits of the mango trees. Eating the fibres of lotuses. Eating the tender ears of corn. Dining in the forests when the copse get their new leaf. The Udakakashvedika or sporting in the h2o. Decorating each other with the flowers of some trees. Pelting each other with the flowers of the Kadamba tree, and many other sports which may either be known to the whole country, or may be peculiar to item parts of it. These and like other amusements should always be carried on by citizens.
The to a higher place amusements should be followed by a person who diverts himself alone in company with a courtesan, as well equally past a courtesan who can do the aforementioned in company with her maid servants or with citizens.
A Pithamarda25 is a human without wealth, lone in the world, whose only belongings consists of his Mallika,26 some lathering substance and a cherry-red fabric, who comes from a good state, and who is skilled in all the arts; and by didactics these arts is received in the visitor of citizens, and in the home of public women.
A Vita27 is a homo who has enjoyed the pleasures of fortune, who is a compatriot of the citizens with whom he associates, who is possessed of the qualities of a householder, who has his wife with him, and who is honoured in the assembly of citizens, and in the abodes of public women, and lives on their ways and on them.
A Vidushaka28 (as well called a Vaihasaka, i.e., one who provokes laughter) is a person only acquainted with some of the arts who is a jester, and who is trusted by all.
These persons are employed in matters of quarrels and reconciliations between citizens and public women.
This remark applies too to female beggars, to women with their heads shaved, to adulterous women, and to one-time public women skilled in all the various arts.
Thus a citizen living in his boondocks or village, respected by all, should phone call on the persons of his own caste who may be worth knowing. He should converse in company and gratify his friends by his society, and obliging others by his assistance in various matters, he should crusade them to assist one another in the same way.
In that location are some verses on this subject area equally follows:
A citizen discoursing, non entirely in the Sanscrit linguistic communication,29 nor wholly in the dialects of the country, on diverse topics in order, obtains not bad respect. The wise should not resort to a society disliked by the public, governed by no rules, and intent on the destruction of others. But a learned man living in a society which acts according to the wishes of the people, and which has pleasure for its simply object is highly respected in this world.
Notes:
thirteen Souvenir is peculiar to a Brahman, conquest to a Kshutrya, while purchase, deposit, and other ways of acquiring wealth belongs to the Vaishya.
14 Natural garden flowers.
fifteen Such as quails, partridges, parrots, starlings, etcetera.
16 The calls of nature e'er performed by the Hindus the first thing in the morning.
17 A color made from lac.
18 This would act instead of soap, which was not introduced until the rule of the Mahomedans.
19 X days are allowed when the hair is taken out with a pair of pincers.
twenty These are characters generally introduced in the Hindu drama; their characteristics volition be explained further on.
21 Noonday sleep is simply allowed in summer, when the nights are short.
22 These are very mutual in all parts of India.
23 In the 'Asiatic Miscellany' will be found a spirited hymn addressed to this goddess, who is adored equally the patroness of the fine arts, peculiarly of music and rhetoric, equally the inventress of the Sanscrit linguistic communication, etcetera, etcetera. She is the goddess of harmony, eloquence, and language, and is somewhat analogous to Minerva [Bragi].
24 The public women, or courtesans (Vesya), of the early Hindus have oft been compared with the Hetera of the Greeks. It may exist fairly considered that the courtesan was 1 of the elements, and an important element besides, of early on Hindu society, and that her instruction and intellect were both superior to that of the women of the household. Past the Vesya or courtesan, however, nosotros are non to understand a female who has disregarded the obligation of law or the precepts of virtue, simply a graphic symbol reared past a country 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.
25 According to this description a Pithamarda would be a sort of professor of all the arts, and as such received every bit the friend and confidant of the citizens.
26 A seat in the form of the alphabetic character T.
27 The Vita is supposed to correspond somewhat the character of the Parasite of the Greek comedy. Information technology is possible that he was retained most the person of the wealthy and prodigal as a kind of private instructor, as well equally an entertaining companion.
28 Vidushaka is evidently the buffoon and jester. He is the apprehensive companion, not the retainer, of a prince or man of rank, and information technology is a curious peculiarity that he is e'er a Brahman.
29 This means, it is presumed, that the denizen should be acquainted with several languages. The middle part of this paragraph might use to secret societies.
CHAPTER 5 ABOUT THE KINDS OF WOMEN RESORTED TO BY CITIZENS
Nigh THE KINDS OF WOMEN RESORTED TO BY THE CITIZENS, AND OF FRIENDS
AND MESSENGERS
When Kama is practised by men of the four castes according to the rules of the Holy Writ (i.e., by lawful marriage) with virgins of their own caste, information technology then becomes a means of acquiring lawful progeny and good fame, and it is not too opposed to the customs of the globe. On the reverse the practice of Kama with women of the higher castes, and with those previously enjoyed by others, even though they exist of the aforementioned caste, is prohibited. But the practice of Kama with women of the lower castes, with women excommunicated from their own caste, with public women, and with women twice married,30 is neither enjoined nor prohibited. The object of practising Kama with such women is pleasure only.
Nayikas,31 therefore, are of three kinds, being: maids, women twice married, and public women. Gonikaputra has expressed an opinion that there is a quaternary kind of Nayika, being a adult female who is resorted to on some special occasion even though she be previously married to another. These special occasions are when a man thinks thus:
(a). This woman is self-willed, and has been previously enjoyed past many others besides myself. I may, therefore, safely resort to her as to a public woman though she belongs to a higher caste than mine, and in so doing I shall not be violating the ordinances of Dharma.
Or thus:
(b). This is a twice-wife and has been enjoyed by others earlier me, at that place is, therefore, no objection to my resorting to her.
Or thus:
(c). This woman has gained the heart of her great and powerful married man, and exercises a mastery over him, who is a friend of my enemy; if, therefore, she becomes united with me, she volition cause her hubby to abandon my enemy.
Or thus:
(d). This adult female will turn the mind of her husband, who is very powerful, in my favour, he being at present disaffected towards me, and intent on doing me some harm.
Or thus:
(e). By making this adult female my friend I shall gain the object of some friend of mine, or shall be able to result the ruin of some enemy, or shall achieve some other hard purpose.
Or thus:
(f). By being united with this woman, I shall kill her husband, then obtain his vast riches which I covet.
Or thus:
(1000). The union of this woman with me is not attended with any danger, and will bring me wealth, of which, on business relationship of my poverty and disability to support myself, I am very much in need. I shall, therefore, obtain her vast riches in this way without whatsoever difficulty.
Or thus:
(h). This woman loves me ardently, and knows all my weak points, if therefore, I am unwilling to be united with her, she will make my faults public, and thus tarnish my character and reputation. Or she volition bring some gross allegation against me, of which it may be hard to clear myself, and I shall be ruined. Or perhaps she will disassemble from me her husband, who is powerful, and still under her command, and will unite him to my enemy, or will herself join the latter.
Or thus:
(i). The married man of this woman has violated the chastity of my wives, I shall therefore render that injury by seducing his wives.
Or thus:
(j). By the aid of this woman I shall kill an enemy of the king, who has taken shelter with her, and whom I am ordered by the king to destroy.
Or thus:
(grand). The woman whom I love is under the control of this woman. I shall, through the influence of the latter, be able to get at the former.
Or thus:
(l). This woman will bring to me a maid, who possesses wealth and dazzler, simply who is difficult to get at, and under the control of another.
Or, lastly, thus:
(m). My enemy is a friend of this adult female's hubby, I shall therefore crusade her to join him, and will thus create an enmity between her husband and him.
For these and similar other reasons the wives of other men may be resorted to, but it must be distinctly understood that is only allowed for special reasons, and not for mere carnal want.
Charayana thinks that nether these circumstances there is too a fifth kind of Nayika, being a adult female who is kept by a minister, and who repairs to him occasionally; or a widow who accomplishes the purpose of a man with the person to whom she resorts.
Suvarnanabha adds that a adult female who passes the life of an ascetic and in the condition of a widow may be considered equally a sixth kind of Nayika.
Ghotakamukha says that the daughter of a public woman, and a female person servant, who are still virgins, form a seventh kind of Nayika.
Gonardiya puts forth his doctrine that whatsoever adult female born of good family, later she has come of age, is an eighth kind of Nayika.
But these iv latter kinds of Nayikas practice non differ much from the start iv kinds of them, as in that location is no split up object in resorting to them. Therefore Vatsyayana is of opinion that there are only iv kinds of Nayikas, i.e., the maid, the twice married adult female, the public adult female, and the woman resorted to for a special purpose.
The following women are non to be enjoyed:
A leper.
A lunatic.
A adult female turned out of caste.
A woman who reveals secrets.
A adult female who publicly expresses want for sexual intercourse.
A woman who is extremely white.
A woman who is extremely blackness.
A bad-smelling adult female.
A woman who is a near relation.
A woman who is a female person friend.
A woman who leads the life of an austere.
And, lastly, the married woman of a relation, of a friend, of a learned Brahman, and of the rex.
The followers of Babhravya say that any woman who has been enjoyed by v men is a fit and proper person to be enjoyed. But Gonikaputra is of opinion that even when this is the example, the wives of a relation, of a learned Brahman and of a king should be excepted.
The following are the kind of friends:
One who has played with you in the dust, (i.eastward., in childhood).
Ane who is spring by an obligation.
One who is of the same disposition and addicted of the same things.
I who is a fellow student.
One who is acquainted with your secrets and faults, and whose faults and secrets are also known to yous.
I who is a child of your nurse.
One who is brought upwardly with you.
One who is a hereditary friend.
These friends should possess the post-obit qualities:
They should tell the truth.
They should not exist changed past time.
They should be favourable to your designs.
They should exist house.
They should exist gratuitous from covetousness.
They should not exist capable of existence gained over past others.
They should not reveal your secrets.
Charayana says that citizens form friendship with washermen, barbers, cowherds, florists, druggists, betel-leaf sellers, tavern keepers, beggars, Pithamardas, Vitas and Vidushekas, and as well with the wives of all these people.
A messenger should possess the following qualities:
Skilfulness.
Boldness.
Knowledge of the intention of men by their outward signs.
Absence of confusion (i.eastward., no shyness).
Knowledge of the exact meaning of what others do or say.
Expert manners.
Knowledge of appropriate times and places for doing different things.
Ingenuity in business.
Quick comprehension.
Quick application of remedies (i.e., quick and prepare resources).
Notes:
xxx This term does not apply to a widow, merely to a woman who had probably left her married man, and is living with some other person as a married woman, maritalement, as they say in Frankia.
31 Whatever woman fit to exist enjoyed without sin. The object of the enjoyment of women is twofold, being pleasure and progeny. Any adult female who tin can be enjoyed without sin for the purpose of accomplishing either the i or the other [or both] of these ii 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 descriptive term throughout.
=Cease of Part I=
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