The Kama Sutra of Vatsyayana<br />Translated From the Sanscrit in Seven Parts With Preface, Introduc, Vatsyayana [ebook voice reader TXT] 📗
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[26] According to this description a Pithamarda would be a sort of professor of all the arts, and as such received as the friend and confidant of the citizens.
[27] A seat in the form of the letter T.
[28] The Vita is supposed to represent somewhat the character of the Parasite of the Greek comedy. It is possible that he was retained about the person of the wealthy and dissipated as a kind of private instructor, as well as an entertaining companion.
[29] Vidushaka is evidently the buffoon and jester. Wilson says of him that he is the humble companion, not the servant, of a prince or man of rank, and it is a curious peculiarity that he is always a Brahman. He bears more affinity to Sancho Panza, perhaps, than any other character in western fiction, imitating him in his combination of shrewdness and simplicity, his fondness of good living and his love of ease. In the dramas of intrigue he exhibits some of the talents of Mercury, but with less activity and ingenuity, and occasionally suffers by his interference. According to the technical definition of his attributes he is to excite mirth by being ridiculous in person, age, and attire.
[30] This means, it is presumed, that the citizen should be acquainted with several languages. The middle part of this paragraph might apply to the Nihilists and Fenians of the day, or to secret societies. It was perhaps a reference to the Thugs.
[31] This term does not apply to a widow, but to a woman who had probably left her husband, and is living with some other person as a married woman, maritalement, as they say in France.
[32] Any woman fit to be enjoyed without sin. The object of the enjoyment of women is twofold, viz., pleasure and progeny. Any woman who can be enjoyed without sin for the purpose of accomplishing either the one or the other of these two objects is a Nayika. The fourth kind of Nayika which Vatsya admits further on is neither enjoyed for pleasure or for progeny, but merely for accomplishing some special purpose in hand. The word Nayika is retained as a technical term throughout.
[33] High unions are said to be better than low ones, for in the former it is possible for the male to satisfy his own passion without injuring the female, while in the latter it is difficult for the female to be satisfied by any means.
[34] The strength of passion with women varies a great deal, some being easily satisfied, and others eager and willing to go on for a long time. To satisfy these last thoroughly a man must have recourse to art. It is certain that a fluid flows from the woman in larger or smaller quantities, but her satisfaction is not complete until she has experienced the "spasme génêsique," as described in a French work recently published and called "Breviare de l'Amour Experimental par le Dr. Jules Guyot."
[35] This is a long dissertation very common among Sanscrit authors, both when writing and talking socially. They start certain propositions, and then argue for and against them. What it is presumed the author means, is, that though both men and women derive pleasure from the act of coition, the way it is produced is brought about by different means, each individual performing his own work in the matter, irrespective of the other, and each deriving individually their own consciousness of pleasure from the act they perform. There is a difference in the work that each does, and a difference in the consciousness of pleasure that each has, but no difference in the pleasure they feel, for each feels that pleasure to a greater or lesser degree.
[36] This paragraph should be particularly noted, for it specially applies to married men and their wives. So many men utterly ignore the feelings of the women, and never pay the slightest attention to the passion of the latter. To understand the subject thoroughly, it is absolutely necessary to study it, and then a person will know that, as dough is prepared for baking, so must a woman be prepared for sexual intercourse, if she is to derive satisfaction from it.
[37] From this it would appear that in ancient times the breasts of women were not covered, and this is seen in the painting of the Ajunta and other caves, where we find that the breasts of even royal ladies and others are exposed.
[38] Men who are well acquainted with the art of love are well aware how often one woman differs from another in her sighs and sounds during the time of congress. Some women like to be talked to in the most loving way, others in the most abusive way, and so on. Some women enjoy themselves with closed eyes in silence, others make a great noise over it, and some almost faint away. The great art is to ascertain what gives them the greatest pleasure, and what specialities they like best.
[39] This practice appears to have been prevalent in some parts of India from a very ancient time. The "Shushruta," a work on medicine some two thousand years old, describes the wounding of the lingam with the teeth as one of the causes of a disease treated upon in that work. Traces of the practice are found as far back as the eighth century, for various kinds of the Auparishtaka are represented in the sculptures of many Shaiva temples at Bhuvaneshwara, near Cuttack, in Orissa, and which were built about that period. From these sculptures being found in such places, it would seem that this practice was popular in that part of the country at that time. It does not seem to be so prevalent now in Hindustan, its place perhaps is filled up by the practice of sodomy, introduced since the Mahomedan period.
[40] The fresh juice of the cocoa nut tree, the date tree, and other kinds of palm trees are drunk in India. It will not keep fresh very long, but ferments rapidly, and is then distilled into liquor.
[41] The characteristics of these three individuals have been given in Part I. page 31.
[42] A definition of the sixty-four parts, or divisions, is given in Chapter II., page 45.
[43] The flight of a blue jay on a person's left side is considered a lucky omen when one starts on any business; the appearance of a cat before anyone at such a time is looked on as a bad omen. There are many omens of the same kind.
[44] Such as the throbbing of the right eye of men and the left eye of women, etc.
[45] Before anything is begun it is a custom to go early in the morning to a neighbour's house, and overhear the first words that may be spoken in his family, and according as the words heard are of good or bad import, so draw an inference as to the success or failure of the undertaking.
[46] A disease consisting of any glandular enlargement in any part of the body.
[47] A woman, the palms of whose hands and the soles of whose feet are always perspiring.
[48] These last few lines have been exemplified in many ways in many novels of this century.
[49] There is a good deal of truth in the last few observations. Woman is a monogamous animal, and loves but one, and likes to feel herself alone in the affections of one man, and cannot bear rivals. It may also be taken as a general rule that women either married to, or kept by, rich men love them for their wealth, but not for themselves.
[50] These forms of marriage differ from the four kinds of marriage mentioned in Chapter I., and are only to be made use of when the girl is gained over in the way mentioned in Chapters III. and IV.
[51] About this, see a story on the fatal effects of love at page 114 of "Early Ideas; a Group of Hindoo Stories," collected and collated by Anaryan. W. H. Allen and Co., London, 1881.
[52] About the Gandharvavivaha form of marriage, see note to page 28 of Captain R. F. Burton's "Vickram and the Vampire; or Tales of Hindu Devilry." Longman, Green & Co., London, 1870. This form of matrimony was recognised by the ancient Hindus, and is frequent in books. It is a kind of Scotch Wedding—ultra-Caledonian—taking place by mutual consent without any form or ceremony. The Gandharvas are heavenly minstrels of Indra's court, who are supposed to be witnesses,
[53] This probably refers to a girl married in her infancy, or when very young, and whose husband had died before she arrived at the age of puberty. Infant marriages are still the common custom of the Hindoos.
[54] A name given to the maid servants of the zenana of the Kings in ancient times, on account of their always keeping their breasts covered with a cloth called Kanchuki. It was customary in the olden time for the maid servants to cover their breasts with a cloth, while the Queens kept their breasts uncovered. This custom is distinctly to be seen in the Ajunta cave paintings.
[55] The meaning of this word is a superior woman, so it would seem that a Mahallarika must be a person in authority over the maid servants of the house.
[56] This was also appertaining to the rank of women employed in the harem. In latter times this place was given to eunuchs.
[57] As Kings generally had many wives, it was usual for them to enjoy their wives by turns. But as it happened sometimes that some of them lost their turns owing to the King's absence, or to their being unwell, then in such cases the women whose turns had been passed over, and those whose turns had come, used to have a sort of lottery, and the ointment of all the claimants were sent to the King, who accepted the ointment of one of them, and thus settled the question.
[58] On peut tout attendre et tout supposer d'une femme amoureuse.—Balzac.
[59] The wife of the sage Gautama, she was seduced by Indra the king of the Gods.
[60] The heroine of one of the best, if not the best, of Hindoo plays, and the best known in Sanscrit dramatic literature. It was first brought to notice by Sir William Jones, and has been well and poetically translated by Dr. Monier Williams under the title of Sakoontala, or the lost ring, an Indian drama, translated into English prose and verse from the Sanscrit of Kalidasa.
[61] It is presumed that something like the following French verses are intended.
Quand on a juré le plus profond hommage
Voulez-vous qu'infidè le on change de langage
Vous
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