The Kama Sutra of Vatsyayana<br />Translated From the Sanscrit in Seven Parts With Preface, Introduc, Vatsyayana [ebook voice reader TXT] 📗

the man,[61] and she should cause her to send affectionate presents to the man in return. After they have mutually accepted each other's presents, then a meeting should be arranged between them on the faith of the go-between.

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

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

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

A go-between who takes upon herself the whole burden of the business. A go-between who does only a limited part of the business. A go-between who is the bearer of a letter only. [124]A go-between acting on her own account. The go-between of an innocent young woman. A wife serving as a go-between. A mute go-between. A go-between who acts the part of the wind.

(1). A woman who, having observed the mutual passion of a man and woman, brings them together and arranges it by the power of her own intellect, such an one is called a go-between who takes upon herself the whole burden of the business. This kind of go-between is chiefly employed when the man and the woman are already acquainted with each other, and have conversed together, and in such cases she is sent not only by the man (as is always done in all other cases) but by the woman also.—The above name is also given to a go-between who, perceiving that the man and the woman are suited to each other, tries to bring about a union between them, even though they be not acquainted with each other.

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

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

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

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

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

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

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

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

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

Thus end the different kinds of go-betweens.

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

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

[127]

CHAPTER V. ABOUT THE LOVE OF PERSONS IN AUTHORITY FOR THE WIVES OF OTHER MEN.

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

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

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

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

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

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

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

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