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

when the woman, delighted with her reception and promise of protection, again goes to the harem, then a female attendant of the King, sent thither, should act as directed.

(6). What has been said above regarding the wife of one who has some cause of fear from the King applies also to the wives of those who seek service under the King, or who are oppressed by the King's ministers, or who are poor, or who are not satisfied with their position, or who are desirous of gaining the King's favour, or who wish to become famous among the people, or who are oppressed by the members of their own caste, or who want to injure their caste fellows,[130] or who are spies of the King, or who have any other object to attain.

(7). Lastly, if the woman desired by the King be living with some person who is not her husband, then the King should cause her to be arrested, and having made her a slave, on account of her crime, should place her in the harem. Or the King should cause his ambassador to quarrel with the husband of the woman desired by him, and should then imprison her as the wife of an enemy of the King, and by this means should place her in the harem.

Thus end the means of gaining over the wives of others secretly.

The above mentioned ways of gaining over the wives of other men are chiefly practised in the palaces of Kings. But a King should never enter the abode of another person, for Abhira,[64] the King of the Kottas was killed by a washerman while in the house of another, and in the same way Jayasana the King of the Kashis was slain by the commandment of his cavalry.

But according to the customs of some countries there are facilities for Kings to make love to the wives of other men. Thus in the country of the Andras[65] the newly married daughters of the people thereof enter the King's harem with some presents on the tenth day of their marriage, and having been enjoyed by the King are then dismissed. In the country of the Vatsagulmas[66] the wives of the chief ministers approach the King at night to serve him. In the country of the Vaidarbhas[67] the beautiful wives of the inhabitants pass a month in the King's harem under the pretence of affection for the King. In the country of the Aparatakas[68] the people gave their beautiful wives as presents to the ministers and the

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Kings. And lastly in the country of the Saurashtras[69] the women of the city and the country enter the royal harem for the King's pleasure either together or separately.

There are also two verses on the subject as follows:

"The above and other ways are the means employed in different countries by Kings with regard to the wives of other persons. But a King, who has the welfare of his people at heart, should not on any account put them into practice."

"A King who has conquered the six[70] enemies of mankind, becomes the master of the whole earth."

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CHAPTER VI. ABOUT THE WOMEN OF THE ROYAL HAREM; AND OF THE KEEPING OF ONE'S OWN WIFE.

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[133] 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.

If that place is occupied by the King's sentinels, he should then disguise himself as a female attendant of the lady who comes to the place, or passes by it. When she looks at him he should let her know his feelings by outward signs and gestures, and should show her pictures, things with double meanings, chaplets of flowers, and rings. He should carefully mark the answer she gives, whether by word or by sign, or by gesture, and should then try and get into the harem. If he is certain of her coming to some particular place he should conceal himself there, and at the appointed time should enter along with her as one of the guards. He may also go in and out, concealed in a folded bed, or bed covering, or with his[134] 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[135] 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 [136]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