ஒரு பெண் எழுதிய பெண்களுக்கான காமசூத்ரா

வாத்சாயனரின் காமசூத்ரா ஆண்களுக்காக எழுதப்பட்டது. எனவே பெண்களுக்காக நான் ஒரு புதிய காமசூத்ராவை எழுதியுள்ளேன்என்று கூறுகிறார் மலையாள எழுத்தாளர்கே.ஆர். இந்திரா. ஸ்திரைன காமசூத்ரா என்று பெயரிடப் பட்டுள்ள இந்நூலின் ஆசிரியை இந்திரா ஏற்கனவே ஒரு சிறுகதைத் தொகுப்பு உள்ளிட்ட சில நூல்க ளை எழுதியவர். இப்போது பெண்களுக்கான காம சூத்ரா நூலை எழுதி அத்தனை பேரின் பார்வையை யும் தன் பக்கம் ஈர்த்துள் ளார்.

க‌டந்த ஜூன் முதல் வாரம் இந்த நவீன காமசூத்ரா விற்பனைக்கு வந்துள்ள‍து. அதில் பெண்களின் உணர்வுகள், அவர்களின் எதிர்பார்ப்புகள், செக்ஸ் குறித்த அவர்க ளின் விருப்பங்கள் உள்ளிட்டவற்றை அடிப்படையாக வைத்து எழுதி யுள்ளாராம்.

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காம சூத்திரா குறிப்பிடும் – ஆண் குறி பற்றிய‌ மூட நம்பிக்கைகளும், பால் சார்ந்த பண்புகளும்

ஆண் குறி பற்றிய‌ மூட நம்பிக்கைகள்

உடலுறவில் திருப்தி என்பதெல்லாம் மனம் சம்பந்தப்பட்ட விஷயம். இந்தத் திருப்தியை ஒரு பெண்ணோ, ஆணோ தங்களே உணர்ந்தால் தான் முடியும். மற்ற வர்களால் சொல்லியோ அல் லது வேறு வகையிலோ அந்த இன்பத் தை உணர்ந்து கொ ள்ள முடியாது.

ஆண்களைப் பொறுத்த வரை, அவ ர்களது குறி விரைப்புப் பற்றி நிறையக் கற்பனையான விஷய ங்கள் பேசப்படுகின்றன., எழுதப்படுகின்றன. தவிர சில கதை கள், நீலப்படங்களில் காட்டுவது போல மிகப்பெரிய ஆண்குறி

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காம சூத்திரம் நூல் – ஒரு பார்வை

வடமொழி இலக்கியங்களில், காம சாத்திரம் என்பது காமத்தை குறித்த நூல் களை பொதுவாக குறிக்கின்றது. எவ்வாறாக அர்த்தசாத்திரம் அர்தத்தை (பொருள்) குறித்து கூறுகிறதோ, அவ்வறாகவே காம சாத்திரத் தையும் எடுத்துக்கொள்ளலாம். காம சாத்திரம் ஒரு நாகரீக மணிதன் காமத்தை எவ் வாறு நுகருதல் வேண்டும் என்பதை விள க்குகின்றது. காம சூத்திரம் என்பது காமசாத்திரத்தை குறித்த மிகவும் பிரப லமான நூல் ஆகும்.

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நீண்ட நேர இன்பத்துக்கு காமசூத்திரம் கூறும் வழிமுறை

தாம்பத்ய உறவில் ஆணும், பெண்ணும் கடைப்பிடிக்க வேண்டிய சில முக்கிய அம்சங்களை காமசூத்திரம் தெள்ளத்தெளிவாக விளக்கி இருக்கிறது. 

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KAMA SUTRA : PART7-CHAPTER -2 Of the means of exciting Desire, and of the ways of enlarging the Lingam. Miscellaneous Experiments and Receipts

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:
*`The armlet' (Valaya) should be of the same size as the lingam, and should
have its outer surface made rough with globules.
*`The couple' (Sanghati) is formed of two armlets.
*`The bracelet' (Chudaka) is made by joining three or more armlets, until they
come up to the required length of the lingam.
*`The single bracelet' is formed by wrapping a single wire around the lingam,
according to its dimensions.

*The Kantuka or Jalaka is a tube open at both ends, with a hole through it,
outwardly rough and studded with soft globules, and made to fit the side of the
yoni, and tied to the waist.
When such a thing cannot be obtained, then a tube made of the wood apple, or
tubular stalk of the bottle gourd, or a reed made soft with oil and extracts of
plants, and tied to the waist with strings, may be made use of, as also a row of
soft pieces of wood tied together.
The above are the things that can be used in connection with or in the place of
the lingam.
The people of the southern countries think that true sexual pleasure cannot be
obtained without perforating the lingam, and they therefore cause it to be
pierced like the lobes of the ears of an infant pierced for earrings.
Now, when a young man perforates his lingam he should pierce it with a sharp
instrument, and then stand in water so long as the blood continues to flow. At
night, he should engage in sexual intercourse, even with vigour, so as to clean
the hole. After this he should continue to wash the hole with decoctions, and
increase the size by putting into it small pieces of cane, and the wrightia
antidysenterica, and thus gradually enlarging the orifice. It may also be washed
with liquorice mixed with honey, and the size of the hole increased by the fruit
stalks of the simapatra plant. The hole should also be anointed with a small
quantity of oil.

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KAMA SUTRA : PART7-CHAPTER -1 On Personal Adornment, subjugating the hearts of others, and of tonic medicines

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

Now good looks, good qualities, youth, and liberality are the chief and most
natural means of making a person agreeable in the eyes of others. But in the
absence of these a man or a woman must have resort to artificial means, or to
art, and the following are some recipes that may be found useful.
An ointment made of the tabernamontana coronaria, the costus speciosus or
arabicus, and the flacourtia cataphracta, can be used as an unguent of
adornment.
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 eyelashes, has the effect of
making a person look lovely.
The oil of the hogweed, the echites putescens, the sarina plant, the yellow
amaranth, and the leaf of the nymphae, if applied to the body, has the same
effect.

A black pigment from the same plants produces a similar effect.
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.
The above things, together with the tabernamontana coronaria, and the
xanthochymus pictorius, if used as an ointment, produce the same results.
If the bone of a peacock or of a hyena be covered with gold, and tied on the
right hand, it makes a man lovely in the eyes of other people.
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.
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.

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KAMA SUTRA : PART6-CHAPTER -6 the different kinds of Courtesans

It sometimes happens that while gains are being sought for, or expected to be
realized, 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
*Carelessness
*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 unamiable to every body
*Injury to health
*Loss of hair and other accidents
Now gain is of three kinds: gain of wealth, gain of religious merit, and gain of
pleasure; and similarly loss is of three kinds: loss of wealth, loss of religious
merit, and loss of pleasure. At the time when gains are sought for, if other
gains come along with them, these are called attendant gains. When gain is
uncertain, the doubt of its being a gain is called a simple doubt. When there is a
doubt whether either of two things will happen or not, it is called a mixed
doubt. If while one thing is being done two results take place, it is called a
combination of two results, and if several results follow from the same action, it
is called a combination of results on every side.
We shall now give examples of the above.
As already stated, gain is of three kinds, and loss, which is opposed to gain, is
also of three kinds.

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

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KAMA SUTRA : PART6-CHAPTER -5 Of different kinds of Gain

When a courtesan is able to realize much money every day, by reason of many
customers, she should not confine herself to a single lover; under such
circumstances, she should fix her rate for one night, after considering the place,
the season, and the condition of the people, and having regard to her own good
qualities and good looks, and after comparing her rates with those of other
courtesans. She can inform her lovers, and friends, and acquaintances about
these charges. If, however, she can obtain a great gain from a single lover, she
may resort to him alone, and live with him like a wife.
Now the sages are of opinion that, when a courtesan has the chance of an equal
gain from two lovers at the same time, a preference should be given to the one
who would give her the kind of thing which she wants. But Vatsyayana says
that the preference should be given to the one who gives her gold, because it
cannot be taken back like some other things, it can be easily received, and is
also the means of procuring anything that may be wished for. Of such things as
gold, silver, copper, bell metal, iron, pots, furniture, beds, upper garments,
under vestments, fragrant substances, vessels made of gourds, ghee, oil, corn,
cattle, and other things of a like nature, the first - gold - is superior to all the
others.
When the same labour is required to gain any two lovers, or when the same
kind of thing is to be got from each of them, the choice should be made by the
advice of a friend, or it may be made from their personal qualities, or from the
signs of good or bad fortune that may be connected with them.
When there are two lovers, one of whom is attached to the courtesan, and the
other is simply very generous, the sages say that the preference should be
given to the generous lover, but Vatsyayana is of opinion that the one who is
really attached to the courtesan should be preferred, because he can be made
to be generous, even as a miser gives money if he becomes fond of a woman,
but a mail 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.

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KAMA SUTRA : PART6-CHAPTER -4 About a Reunion with a former Lover

When a courtesan abandons her present lover after all his wealth is exhausted,
she may then consider about her reunion 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
woman she should consider well before she acts.

Now such a man can only be in one of the six following conditions:
*He may have left the first woman of his own accord, and may even have left
another woman since then.
*He may have been driven away from both women.
*He may have left the one woman of her own accord, and been driven away
by the other.
*He may have left the one woman of his own accord, and be living with
another woman.
*He may have been driven away from the one woman, and left the other of his
own accord.
*He may have been driven away by the one woman, and may be living with
another.
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
excellences of both of them. 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.

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.
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.

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KAMA SUTRA : PART6-CHAPTER -3 Money is got out of a lover in two ways

Money is got out of a lover in two ways:
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:
*Taking money from him on different occasions, for the purpose of purchasing
various articles, such as ornaments, food, drink, flowers, perfumes and clothes,
and either not buying them, or getting from him more than their cost.
*Praising his intelligence to his face.
*Pretending to be obliged to make gifts on occasion of festivals connected with
vows, trees, gardens, temples, or tanks.1
*Pretending that at the time of going to his house, her jewels have been
stolen either by the king's guards, or by robbers.
*Alleging that her property has been destroyed by fire, by the falling of her
house, or by the carelessness of her servants.
*Pretending to have lost the ornaments of her lover along with her own.
*Causing him to hear through other people of the expenses incurred by her in
coming to see him.
*Contracting debts for the sake of her lover.
*Disputing with her mother on account of some expense incurred by her for
her lover, and which was not approved of by her mother.
*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.
*Not performing certain festive rites under the pretence that she has no
money to perform them with.
*Engaging artists to do something for her lover.
*Entertaining physicians and ministers for the purpose of attaining some
object.
*Assisting friends and benefactors both on festive occasions, and in
misfortune.
*Performing household rites.
*Having to pay the expenses of the ceremony of marriage of the son of a
female friend.
*Having to satisfy curious wishes including her state of pregnancy.
*Pretending to be ill, and charging her cost of treatment.
*Having to remove the troubles of a friend.
*Selling some of her ornaments, so as to give her lover a present.
*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.
*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.
*Remembering the former favours of her lover, and causing them always to be
spoken of by her friends and followers.
*Informing her lover of the great gains of other courtesans.
*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.

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KAMA SUTRA : PART6-CHAPTER -2 Of a Courtesan living with a Man as his Wife

When a courtesan is living as a wife with her lover, she should behave like a
chaste woman, and do everything to his satisfaction. Her duty in this respect, in
short, is, that she should give him pleasure, but should not become attached to
him, though behaving as if she were really attached.
Now the following is the manner in which she is to conduct herself, so as to
accomplish the above mentioned purpose. She should have a mother
dependent on her, one who should be represented as very harsh, and who
looked upon money as her chief object in life. In the event of there being no
mother, then an old and confidential nurse should play the same role. The
mother or nurse, on their part, should appear to be displeased with the lover,
and forcibly take her away from him. The woman herself should always show
pretended anger, dejection, fear, and shame on this account, but should not
disobey the mother or nurse at any time.

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KAMA SUTRA : PART6-CHAPTER -1 having intercourse with men courtesans obtain sexual pleasure

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. (1) She should form friendships with such persons as would enable her
to separate men from other women, and attach them to herself, to 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

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KAMA SUTRA : PART5-CHAPTER -6 Women of the Royal Harem

The women of the royal harem cannot see or meet any men on account of their
being strictly guarded, neither do they have their desires satisfied, because
their only husband is common to many wives. For this reason among
themselves they give pleasure to each other in various ways as now described.
Having dressed the daughters of their nurses, or their female friends, or their
female attendants, like men, they accomplish their object by means of bulbs,
roots, and fruits having the form of the lingam, or they lie down upon the
statue of a male figure, in which the lingam is visible and erect.

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

Their female
attendants, and the daughters of their nurses, who are acquainted with their
secrets, should exert themselves to get men to come to the harem in this way
by telling them of the good fortune attending it, and by describing the facilities
of entering and leaving the palace, the large size of the premises, the
carelessness of the sentinels, and the irregularities of the attendants about the
persons of the royal wives. But these women should never induce a man to
enter the harem by telling him falsehoods, for that would probably lead to his
destruction.
As for the man himself he had better not enter a royal harem, even though it
may be easily accessible, on account of the numerous disasters to which he
may be exposed there. If however he wants to enter it, he should first ascertain
whether there is an easy way to get out, whether it is closely surrounded by the
pleasure garden, whether it has separate enclosures belonging to it, whether
the sentinels are careless, whether the king has gone abroad, and then, when
he is called by the women of the harem, he should carefully observe the
localities, and enter by the way pointed out by them. If he is able to manage it,
he should hang about the harem every day, and under some pretext or other,
make friends with the sentinels, and show himself attached to the female
attendants of the harem, who may have become acquainted with his design,
and to whom he should express his regret at not being able to obtain the object
of his desire. Lastly he should cause the whole business of a go-between to be
done by the woman who may have access to the harem, and he should be
careful to be able to recognize the emissaries of the king.
When a go-between has no access to the harem, then the man should stand in
some place where the lady, whom he loves and whom he is anxious to enjoy,
can be seen.

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KAMA SUTRA : PART5-CHAPTER -5 On the Love of Persons in authority with the Wives of other People

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 man1
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 crave the
superintendence of widows, of the women who are without supporters, and of
women who have left their husbands, have sexual intercourse with these
women. The intelligent accomplish their object by wandering at night in the
village, and while villagers also unite with the wives of their sons, being much
alone with them. Lastly the superintendents of markets have a great deal to do
with the female villagers at the time of their making purchases in the market.
During the festival of the eighth moon, i.e. during the bright half of the month
of Nargashirsha, as also during the moonlight festival of the month of Kartika,

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

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KAMA SUTRA : PART5-CHAPTER -4 The Business of a Go-Between

If a woman has manifested her love or desire, either by signs or by motions of
the body, and is afterwards rarely or never seen anywhere, or if a woman is
met for the first time, the man should get a go-between to approach her.
Now the go-between, having wheedled herself into the confidence of the
woman by acting according to her disposition, should try to make her hate or
despise her husband by holding artful conversations with her, by telling her
about medicines for getting children, by talking to her about other people, by
tales of various kinds, by stories about the wives of other men, and by praising
her beauty, wisdom, generosity and good nature, and then saying to her: `It is
indeed a pity that you, who are so excellent a woman in every way, should be
possessed of a husband of this kind. 

Beautiful lady, he is not fit even to serve
you.' The go-between should further talk to the woman about the weakness of
the passion of her husband, his jealousy, his roguery, his ingratitude, his
aversion to enjoyments, his dullness, his meanness, and all the other faults that
he may have, and with which she may be acquainted. She should particularly
harp upon that fault or that failing by which the wife may appear to be the most
affected. If the wife be a deer woman, and the husband a hare man, then there
would be no fault in that direction, but in the event of his being a hare man,
and she a mare woman or elephant woman, then this fault should be pointed
out to her.
Gonikaputra is of opinion that when it is the first affair of the woman, or when
her love has only been very secretly shown, the man should then secure and
send to her a go-between, with whom she may be already acquainted, and in
whom she confides.
But to return to our subject. The go-between should tell the woman about the
obedience and love of the man, and as her confidence and affection increase,
she should then explain to her the thing to be accomplished in the following
way. `Hear this, Oh beautiful lady, that this man, born of a good family, having
seen you, has gone mad on your account. The poor young man, who is tender
by nature, has never been distressed in such a way before, and it is highly
probable that he will succumb under his present affliction, and experience the
pains of death.' If the woman listens with a favourable ear, then on the
following day the go-between, having observed marks of good spirits in her
face, in her eyes, and in her manner of conversation, should again converse
with her on the subject of the man, and should tell her the stories of Ahalya1
and Indra, of Sakoontala2 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?'

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KAMA SUTRA : PART5-CHAPTER -3 Examination of the State of a Woman's mind

When a man is trying to gain over a woman he should examine the state of her
mind, and act 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 was desirous of the same thing being done
to her again. And what is done by the arm can also be done by the foot. If the
man succeeds in this point he should embrace her more closely, and if she will
not stand the embrace and gets up, but behaves with him as usual the next
day, he should consider then that she is not unwilling to be enjoyed by him. If
however she does not appear again, the man should try to get over her by
means of a go-between; and if, after having disappeared for some time, she
again appears, and behaves with him as usual, the man should then consider
that she would not object to be united with him.
When a woman gives a man an opportunity, and makes her own love manifest
to him, he should proceed to enjoy her. And the signs of a woman manifesting
her love are these:
* She calls out to a man without being addressed by him in the first instance.
*She shows herself to him in secret places.
*She speaks to him tremblingly and inarticulately.

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KAMA SUTRA : PART5 -CHAPTER -2 About making Acquaintance with the Woman, and of the efforts to gain her over

Ancient authors are of opinion that girls are not so easily seduced by employing
female messengers as by the efforts of the man himself, but that the wives of
others are more easily got at by the aid of female messengers than by the
personal efforts of the 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:
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.
When they do meet, the man should be careful to look at her in such a way as
to cause the state of his mind to be made known to her; he should pull about
his moustache, make a sound with his nails, cause his own ornaments to tinkle,
bite his lower lip, and make various other signs of that description. When she is
looking at him he should speak to his friends about her and other women, and
should show to her his liberality and his appreciation of enjoyments. When
sitting by the side of a female friend he should yawn and twist his body,
contract his eyebrows, speak very slowly as if he was 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.

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.

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KAMA SUTRA : PART5-CHAPTER -1 Love of the eye

The wives of other people may be resorted to on the occasions already
described in Part I, Chapter V, 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:

*Love of the eye
*Attachment of the mind
*Constant reflection
*Destruction of sleep
*Emaciation of the body
*Turning away from objects of enjoyment
*Removal of shame
*Madness
*Fainting
*Death
Ancient authors say that a man should know the disposition, truthfulness,
purity, and will of a young woman, as also the intensity, or weakness of her
passions, from the form of her body, and from her characteristic marks and
signs. But Vatsyayana is of opinion that the forms of bodies, and the
characteristic marks or signs are but erring tests of character, and that women
should be judged by their conduct, by the outward expression of their thoughts,
and by the movements of their bodies.
Now as a general rule Gonikaputra says that a woman falls in love with every
handsome man she sees, and so does every man at the sight of a beautiful
woman, but frequently they do not take any further steps, owing to various
considerations. In love the following circumstances are peculiar to the woman.
She loves without regard to right or wrong,1 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.

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KAMA SUTRA : PART4-CHAPTER -2 Husband who has more than one Wife

The causes of re-marrying during the lifetime of the wife are as follows:
* The folly or ill-temper of the wife
*Her husband's dislike to her
* The want of offspring
* The continual birth of daughters

The incontinence of the husband
From the very beginning, a 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 toilette her
husband to marry another woman. And when the second wife is married, and
brought to the house, the first wife should give her a position superior to her
own, and look upon her as a sister. In the morning the elder wife should
forcibly make the younger one decorate herself in the presence of their
husband, and should not mind all the husband's favour being given to her. If
the younger wife does anything to displease her husband the elder one should
not neglect her, but should always be ready to give her most careful advice,
and should teach her to do various things in the presence of her husband. Her
children she should treat as her own, her attendants she should look upon with
more regard, even than on her own servants, her friends she should cherish
with love and kindness, and her relations with great honour.
When there are many other wives besides herself, the elder wife should
associate with the one who is immediately next to her in rank and age, and
should instigate the wife who has recently enjoyed her husband's favour to
quarrel with the present favourite. After this she should sympathize with the
former, and having collected all the other wives together, should get them to
denounce the favourite as a scheming and wicked woman, without however
committing herself in any way. If the favourite wife happens to quarrel with the
husband, then the elder wife should take her part and give her false
encouragement,

 and thus cause the quarrel to be increased. If there be only a
little quarrel between the two, the elder wife should do all she can to work it up
into a large quarrel. But if after all this she finds the husband still continues to
love his favourite wife she should then change her tactics, and endeavour to
bring about a conciliation between them, so as to avoid her husband's
displeasure.
Thus ends the conduct of the elder wife.

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KAMA SUTRA : PART4-CHAPTER -1 On the manner of living of a virtuous woman, and of her behaviour during the absence of her husband

A virtuous woman, who has affection for her husband, should act in conformity
with his wishes as if he were a divine being, and with his consent should take
upon herself the whole care of his family. She should keep the whole house well
cleaned, and arrange flowers of various kinds in different parts of it, and make
the floor smooth and polished so as to give the whole a neat and becoming
appearance. She should surround the house with a garden, and place ready in it
all the materials required for the morning, noon and evening 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
jasminum 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 schaenanthus,
and the fragrant root of the plant andropogon miricatus. She should also have
seats and arbours made in the garden, in the middle of which a well, tank, or
pool should be dug.
The wife should always avoid the company of female beggars, female Buddhist
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 passersby,
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.

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