The Kama Sutra of Vatsyayana - Vatsyayana (100 books to read in a lifetime txt) 📗

the guards. He may also go in and out, concealed in a folded bed, or bed covering, or with his 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 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 persons are always successful with women, a man should not cause his innocent wife to be corrupted by bringing her into the company of a deceitful woman.

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

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

There are also the following verses on the subject.

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

End of Part V.

PART VI. ABOUT COURTESANS. INTRODUCTORY REMARKS.

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

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

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

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

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

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

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

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

These persons are:

The guards of the town, or the police. The officers of the courts of justice. Astrologers. Powerful men, or men with interest. Learned men. Teachers of the sixty-four arts. Pithamardas or confidants. Vitas or parasites. Vidushakas or jesters. Flower sellers. Perfumers. Vendors of spirits. Washermen. Barbers. Beggars.

And such other persons as may be found necessary for the particular object to be acquired.

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

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

On the other hand, those who are possessed of excellent qualities are to be resorted to for the sake of love, and fame. Such men are as follows:

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

Such are the good qualities of a man.

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

She should be possessed of beauty, and amiability, with auspicious body marks. She should have a liking for good qualities in other people, as also a liking for wealth. She should take delight