The Kama Sutra of Vatsyayana by Vatsyayana (top 10 ebook reader txt) π
laining the true meaning of Vatsyayana, for the commentator appears to have had a considerable knowledge of the times of the older author, and gives in some places very minute information. This cannot be said of the other commentary, called "Sutra vritti," which was written about A.D., by Narsing Shastri, a pupil of a Sarveshwar Shastri; the latter was a descendant of Bhaskur, and so also was our author, for at the conclusion of every part he calls himself Bhaskur Narsing Shastra. He was induced to write the work by order of the learned Raja Vrijalala, while he was residing in Benares, but as to the merits of this commentary it does not deserve much commendation. In many cases the writer does not appear to have understood the meaning of the original author, and has changed the text in many places to fit in with his own explanations.
A complete translation of the original work now follows. It has been prepared in complete accordance with the text of the manuscript, and is given, without further comments
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The same also applies to bathing in summer in water from which wicked or dangerous animals have previously been taken out, and which has been built in on all sides.
Other Social Diversions.
Spending nights playing with dice. Going out on moonlight nights. Keeping the festive day in honour of spring. Plucking the sprouts and fruits of the mangoe trees. Eating the fibres of lotuses. Eating the tender ears of corn. Picnicing in the forests when the trees get their new foliage. The Udakakashvedika or sporting in the water. Decorating each other with the flowers of some trees. Pelting each other with the flowers of the Kadamba tree, and many other sports which may either be known to the whole country, or may be peculiar to particular parts of it. These and similar other amusements should always be carried on by citizens.
The above amusements should be followed by a person who diverts himself alone in company with a courtesan, as well as by a courtesan who can do the same in company with her maid servants or with citizens.
A Pithamarda[26] is a man without wealth, alone in the world, whose only property consists of his Mallika,[27] some lathering, substance and a red cloth, who comes from a good country, and who is skilled in all the arts; and by teaching these arts is received in the company of citizens, and in the abode of public women.
A Vita[28] is a man who has enjoyed the pleasures of fortune, who is a compatriot of the citizens with whom he associates, who is possessed of the qualities of a householder, who has his wife with him, and who is honoured in the assembly of citizens, and in the abodes of public women, and lives on their means and on them.
A Vidushaka[29] (also called a Vaihasaka, i.e., one who provokes laughter) is a person only acquainted with some of the arts who is a jester, and who is trusted by all.
These persons are employed in matters of quarrels and reconciliations between citizens and public women.
This remark applies also to female beggars, to women with their heads shaved, to adulterous women, and to old public women skilled in all the various arts.
Thus a citizen living in his town or village, respected by all, should call on the persons of his own caste who may be worth knowing. He should converse in company and gratify his friends by his society, and obliging others by his assistance in various matters, he should cause them to assist one another in the same way.
There are some verses on this subject as follows:β
A citizen discoursing, not entirely in the Sanscrit language,[30] nor wholly in the dialects of the country, on various topics in society, obtains great respect. The wise should not resort to a society disliked by the public, governed by no rules, and intent on the destruction of others. But a learned man living in a society which acts according to the wishes of the people, and which has pleasure for its only object is highly respected in this world.
CHAPTER V. ABOUT THE KINDS OF WOMEN RESORTED TO BY THE CITIZENS, AND OF FRIENDS AND MESSENGERS.When Kama is practised by men of the four castes according to the rules of the Holy Writ (i.e., by lawful marriage) with virgins of their own caste, it then becomes a means of acquiring lawful progeny and good fame, and it is not also opposed to the customs of the world. On the contrary the practice of Kama with women of the higher castes, and with those previously enjoyed by others, even though they be of the same caste, is prohibited. But the practice of Kama with women of the lower castes, with women excommunicated from their own caste, with public women, and with women twice married,[31] is neither enjoined nor prohibited. The object of practising Kama with such women is pleasure only.
Nayikas,[32] therefore, are of three kinds, viz., maids, women twice married, and public women. Gonikaputra has expressed an opinion that there is a fourth kind of Nayika, viz., a woman who is resorted to on some special occasion even though she be previously married to another. These special occasions are when a man thinks thus:β
(a). This woman is self-willed, and has been previously enjoyed by many others besides myself. I may, therefore, safely resort to her as to a public woman though she belongs to a higher caste than mine, and in so doing I shall not be violating the ordinances of Dharma.
Or thus:β
(b). This is a twice-married woman and has been enjoyed by others before me, there is, therefore, no objection to my resorting to her.
Or thus:β
(c). This woman has gained the heart of her great and powerful husband, and exercises a mastery over him, who is a friend of my enemy; if, therefore, she becomes united with me, she will cause her husband to abandon my enemy.
Or thus:β
(d). This woman will turn the mind of her husband, who is very powerful, in my favour, he being at present disaffected towards me, and intent on doing me some harm.
Or thus:β
(e). By making this woman my friend I shall gain the object of some friend of mine, or shall be able to effect the ruin of some enemy, or shall accomplish some other difficult purpose.
Or thus:β
(f). By being united with this woman, I shall kill her husband, and so obtain his vast riches which I covet.
Or thus:β
(g). The union of this woman with me is not attended with any danger, and will bring me wealth, of which, on account of my poverty and inability to support myself, I am very much in need. I shall, therefore, obtain her vast riches in this way without any difficulty.
Or thus:β
(h). This woman loves me ardently, and knows all my weak points, if therefore, I am unwilling to be united with her, she will make my faults public, and thus tarnish my character and reputation. Or she will bring some gross accusation against me, of which it may be hard to clear myself, and I shall be ruined. Or perhaps she will detach from me her husband, who is powerful, and yet under her control, and will unite him to my enemy, or will herself join the latter.
Or thus:β
(i). The husband of this woman has violated the chastity of my wives, I shall therefore return that injury by seducing his wives.
Or thus:β
(j). By the help of this woman I shall kill an enemy of the king, who has taken shelter with her, and whom I am ordered by the king to destroy.
Or thus:
(k). The woman whom I love is under the control of this woman. I shall, through the influence of the latter, be able to get at the former.
Or thus:β
(l). This woman will bring to me a maid, who possesses wealth and beauty, but who is hard to get at, and under the control of another.
Or, lastly, thus:β
(m). My enemy is a friend of this woman's husband, I shall therefore cause her to join him, and will thus create an enmity between her husband and him.
For these and similar other reasons the wives of other men may be resorted to, but it must be distinctly understood that is only allowed for special reasons, and not for mere carnal desire.
Charayana thinks that under these circumstances there is also a fifth kind of Nayika, viz., a woman who is kept by a minister, and who repairs to him occasionally; or a widow who accomplishes the purpose of a man with the person to whom she resorts.
Suvarnanabha adds that a woman who passes the life of an ascetic and in the condition of a widow may be considered as a sixth kind of Nayika.
Ghotakamukha says that the daughter of a public woman, and a female servant, who are still virgins, form a seventh kind of Nayika.
Gonardiya puts forth his doctrine that any woman born of good family, after she has come of age, is an eighth kind of Nayika.
But these four latter kinds of Nayikas do not differ much from the first four kinds of them, as there is no separate object in resorting to them. Therefore Vatsyayana is of opinion that there are only four kinds of Nayikas, i.e., the maid, the twice married woman, the public woman, and the woman resorted to for a special purpose.
The following women are not to be enjoyed:β
A leper. A lunatic. A woman turned out of caste. A woman who reveals secrets. A woman who publicly expresses desire for sexual intercourse. A woman who is extremely white. A woman who is extremely black. A bad-smelling woman. A woman who is a near relation. A woman who is a female friend. A woman who leads the life of an ascetic. And, lastly, the wife of a relation, of a friend, of a learned Brahman, and of the king.The followers of Babhravya say that any woman who has been enjoyed by five men is a fit and proper person to be enjoyed. But Gonikaputra is of opinion that even when this is the case, the wives of a relation, of a learned Brahman and of a king should be excepted.
The following are the kind of friends:β
One who has played with you in the dust, i.e., in childhood. One who is bound by an obligation. One who is of the same disposition and fond of the same things. One who is a fellow student. One who is acquainted with your secrets and faults, and whose faults and secrets are also known to you. One who is a child of your nurse. One who is brought up with you. One who is an hereditary friend.These friends should possess the following qualities:β
They should tell the truth. They should not be changed by time. They should be favourable to your designs. They should be firm. They should be free from covetousness. They should not be capable of being gained over by others. They should not reveal your secrets.Charayana says that citizens form friendship with washermen, barbers, cowherds, florists, druggists, betel-leaf sellers, tavern keepers, beggars, Pithamardas, Vitas and Vidushekas, as also with the wives of all these people.
A messenger should possess the following qualities:β Skilfulness. Boldness. Knowledge of the intention of men by their outward signs. Absence of confusion, i.e., no shyness. Knowledge of the exact meaning of what others do or say. Good manners. Knowledge of appropriate times and places for doing different things. Ingenuity in business. Quick comprehension. Quick application of remedies, i.e., quick and ready resources. And this part ends with a verse:βThe man who is ingenious and wise, who is accompanied by a friend, and who knows the intentions of others, as also the proper time and place for doing everything, can gain over, very easily, even a woman who is very hard to be obtained.
End of Part I.
PART II. OF SEXUAL UNION. CHAPTER I. KINDS OF SEXUAL UNION ACCORDING TO(a) DIMENSIONS.
(b) FORCE OF DESIRE OR PASSION.
(c) TIME.
Kinds of Union.
Man is divided into three classes, viz., the hare man, the bull man, and the horse man, according to the size of his lingam.
Woman also, according to the depth of her yoni, is either a female deer, a mare, or a female elephant.
There are thus three equal unions between persons of corresponding dimensions, and there are six unequal unions, when the dimensions do not correspond, or nine in all, as the following table shows:
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