Kamasutra 5

5.1.1

vyākhyātakāraṇāḥ paraparigrahopagamāḥ//

The wives of other people may be resorted to on the occasions already described in Part I, Chapter 5, 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:

5.1.2

teṣu sādhyatvam anatyayaṃ gamyatvam āyatiṃ vṛttiṃ cādita eva parīkṣeta//

The wives of other people may be resorted to on the occasions already described in Part I, Chapter 5, 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:

5.1.3

yadā tu sthānāt sthānāntaraṃ kāmaṃ pratipadyamānaṃ paśyet tad ātmaśarīropaghātatrāṇārthaṃ paraparigrahān abhyupagacchet//

The wives of other people may be resorted to on the occasions already described in Part I, Chapter 5, 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:

5.1.4

daśa tu kāmasya sthānāni//

The wives of other people may be resorted to on the occasions already described in Part I, Chapter 5, 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:

5.1.5

cakṣuḥ prītir manaḥ saṅgaḥ saṃkalpotpattir nidrācchedas tanutā viṣayebhyo vyāvṛttir lajjāpraṇāśa unmādo mūrchā maraṇam iti teṣāṃ liṅgāni//

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.

5.1.6

tatrākṛtito lakṣaṇataś ca yuvatyāḥ śīlaṃ satyaṃ śaucaṃ sādhyatāṃ caṇḍavegatāṃ ca lakṣayed ity ācāryāḥ//

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.

5.1.7

vyabhicārād ākṛtilakṣaṇayogānām iṅgitākārābhyām eva pravṛttir boddhavyā yoṣita iti vātsyāyanaḥ//

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.

5.1.8

yaṃ kaṃ cid ujjvalaṃ puruṣaṃ dṛṣṭvā strī kāmayate/ tathā puruṣo 'pi yoṣitam/ apekṣayā tu na *pravartata iti goṇikāputraḥ//

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, 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.

5.1.9

tatra striyaṃ prati viśeṣaḥ//

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, 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.

5.1.10

na strī dharmam adharmaṃ cāpekṣate kāmayata eva/ kāryāpekṣayā tu nābhiyuṅkte/

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, 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.

5.1.11

svabhāvāc ca puruṣeṇābhiyujyamānā cikīrṣanty api vyāvartate/

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, 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.

5.1.12

punaḥ punar abhiyuktā siddhyati/

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, 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.

5.1.13

puruṣas tu dharmasthitim āryasamayaṃ cāpekṣya kāmayamāno 'pi vyāvartate/

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, 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.

5.1.14

tathābuddhiś cābhiyujyamāno 'pi na siddhyati/

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, 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.

5.1.15

niṣkāraṇam abhiyuṅkte/ abhiyujyāpi punar nābhiyuṅkte/ siddhāyāṃ ca mādhyasthyaṃ gacchati/

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, 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.

5.1.16

sulabhām avamanyate/ durlabhām ākāṅkṣata iti prāyovādaḥ//

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, 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.

5.1.17

tatra vyāvartanakāraṇāni ---

The causes of a woman rejecting the addresses of a man are as follows:

5.1.18

patyāvanurāgaḥ/

Affection for her husband.

5.1.19

apatyāpekṣā/

Desire of lawful progeny.

5.1.20

atikrāntavayastvam/

Want of opportunity.

5.1.21

duḥkhābhibhavaḥ/

Want of opportunity.

5.1.22

virahan upalambhaḥ/

Want of opportunity.

5.1.23

avajñayopamantrayata iti krodhaḥ/

Anger at being addressed by the man too familiarly.

5.1.24

apratarkya iti saṃkalpavarjanam/

Difference in rank of life.

5.1.25

gamiṣyatīty anāyatir anyatra prasaktamatir iti ca/

Want of certainty on account of the man being devoted to travelling.

Thinking that the man may be attached to some other person.

5.1.26

asaṃvṛtākāra ity uddvegaḥ/

Fear of the man's not keeping his intentions secret.

5.1.27

mitreṣu nisṛṣṭabhāva iti teṣv apekṣā/

Thinking that the man is too devoted to his friends, and has too great a regard for them.

5.1.28

śuṣkābhiyogītyāśaṅkā/

The apprehension that he is not in earnest.

5.1.29

tejasvīti sādhvasam/

Bashfulness on account of his being an illustrious man.

5.1.30

caṇḍavegaḥ samaratho veti bhayaṃ mṛgyāḥ/

Fear on account of his being powerful, or possessed of too impetuous passion, in the case of the deer-woman.

5.1.31

nāgarakaḥ kalāsu vicakṣaṇa iti vrīḍā/

Bashfulness on account of his being too clever.

5.1.32

sakhitvenopacarita iti ca/

The thought of having once lived with him on friendly terms only.

5.1.33

adeśakālajña ity asūyā/

Contempt of his want of knowledge of the world.

5.1.34

paribhavasthānam ity abahumānaḥ/

Distrust of his low character.

5.1.35

ākārito 'pi nāvabudhyata ity avajñā/

Disgust at his want of perception of her love for him.

5.1.36

śaśo mandavega iti ca hastinyāḥ/

In the case of an elephant-woman, the thought that he is a hare-man, or a man of weak passion.

5.1.37

matto 'sya mā bhūd aniṣṭam ity anukampā/

Compassion lest any thing should befall him on account of his passion.

5.1.38

ātmani doṣadarśanān nirvedaḥ/

Despair at her own imperfections.

5.1.39

viditā satī svajanabahiṣkṛtā bhaviṣyāmīti bhayam/

Fear of discovery.

5.1.40

palita ity anādaraḥ/

Disillusion at seeing his grey hair or shabby appearance.

5.1.41

patyā prayuktaḥ parīkṣata iti vimarśaḥ/

Fear that he may be employed by her husband to test her chastity.

5.1.42

dharmāpekṣā ceti//

The thought that he has too much regard for morality.

5.1.43

teṣu yad ātmani lakṣayet tad ādita eva paricchindyāt//

Whichever of the above causes a man may detect, he should endeavor to remove it from the very beginning. Thus, the bashfulness that may arise from his greatness or his ability, he should remove by showing his great love and affection for her. The difficulty of the want of opportunity, or of his inaccesibility, he should remove by showing her some easy way of access. The excessive respect entertained by the woman for him should be removed by making himself very familiar. The difficulties that arise from his being thought a low character he should remove by showing his valor and his wisdom; those that come from neglect by extra attention; and those that arise from fear by giving her proper encouragement.

5.1.44

āryatvayuktāni rāgavardhanāt/

Whichever of the above causes a man may detect, he should endeavor to remove it from the very beginning. Thus, the bashfulness that may arise from his greatness or his ability, he should remove by showing his great love and affection for her. The difficulty of the want of opportunity, or of his inaccesibility, he should remove by showing her some easy way of access. The excessive respect entertained by the woman for him should be removed by making himself very familiar. The difficulties that arise from his being thought a low character he should remove by showing his valor and his wisdom; those that come from neglect by extra attention; and those that arise from fear by giving her proper encouragement.

5.1.45

aśaktijāny upāyapradarśanāt/

Whichever of the above causes a man may detect, he should endeavor to remove it from the very beginning. Thus, the bashfulness that may arise from his greatness or his ability, he should remove by showing his great love and affection for her. The difficulty of the want of opportunity, or of his inaccesibility, he should remove by showing her some easy way of access. The excessive respect entertained by the woman for him should be removed by making himself very familiar. The difficulties that arise from his being thought a low character he should remove by showing his valor and his wisdom; those that come from neglect by extra attention; and those that arise from fear by giving her proper encouragement.

5.1.46

bahumānakṛtāny atiparicayāt/

Whichever of the above causes a man may detect, he should endeavor to remove it from the very beginning. Thus, the bashfulness that may arise from his greatness or his ability, he should remove by showing his great love and affection for her. The difficulty of the want of opportunity, or of his inaccesibility, he should remove by showing her some easy way of access. The excessive respect entertained by the woman for him should be removed by making himself very familiar. The difficulties that arise from his being thought a low character he should remove by showing his valor and his wisdom; those that come from neglect by extra attention; and those that arise from fear by giving her proper encouragement.

5.1.47

paribhavakṛtāny atiśauṇḍīryād vaicakṣaṇyāc ca/

Whichever of the above causes a man may detect, he should endeavor to remove it from the very beginning. Thus, the bashfulness that may arise from his greatness or his ability, he should remove by showing his great love and affection for her. The difficulty of the want of opportunity, or of his inaccesibility, he should remove by showing her some easy way of access. The excessive respect entertained by the woman for him should be removed by making himself very familiar. The difficulties that arise from his being thought a low character he should remove by showing his valor and his wisdom; those that come from neglect by extra attention; and those that arise from fear by giving her proper encouragement.

5.1.48

tat paribhavajāni praṇatyā/

Whichever of the above causes a man may detect, he should endeavor to remove it from the very beginning. Thus, the bashfulness that may arise from his greatness or his ability, he should remove by showing his great love and affection for her. The difficulty of the want of opportunity, or of his inaccesibility, he should remove by showing her some easy way of access. The excessive respect entertained by the woman for him should be removed by making himself very familiar. The difficulties that arise from his being thought a low character he should remove by showing his valor and his wisdom; those that come from neglect by extra attention; and those that arise from fear by giving her proper encouragement.

5.1.49

bhayayuktāny āśvāsanād iti//

Whichever of the above causes a man may detect, he should endeavor to remove it from the very beginning. Thus, the bashfulness that may arise from his greatness or his ability, he should remove by showing his great love and affection for her. The difficulty of the want of opportunity, or of his inaccesibility, he should remove by showing her some easy way of access. The excessive respect entertained by the woman for him should be removed by making himself very familiar. The difficulties that arise from his being thought a low character he should remove by showing his valor and his wisdom; those that come from neglect by extra attention; and those that arise from fear by giving her proper encouragement.

5.1.50

puruṣāstv amī prāyeṇa siddhāḥ --- kāmasūtrajñaḥ/ kathākhyānakuśalo bālyāt prabhṛti saṃsṛṣṭaḥ pravṛddhayauvanaḥ krīḍanakarmādināgataviśvāsaḥ preṣaṇasya kartocitasaṃbhāṣaṇaḥ priyasya kartānyasya bhūtapūrvo dūto marmajña uttamayā prārthitaḥ sakhyā pracchannaṃ saṃsṛṣṭaḥ subhagābhikhyātaḥ saha saṃvṛddhaḥ prātiveśyaḥ kāmaśīlas tathābhūtaś
ca paricāriko dhātreyikāparigraho navavarakaḥ prekṣodyānatyāgaśīlo vṛṣa iti siddhapratāpaḥ sāhasikaḥ śūro vidyārūpaguṇopabhogaiḥ patyur atiśayitā mahārhaveṣopacāraś ceti//

The following are the men who generally obtain success with women:

Men well versed in the science of love.

Men skilled in telling stories.

Men acquainted with women from their childhood.

Men who have secured their confidence.

Men who send presents to them.

Men who talk well.

Men who do things that they like.

Men who have not loved other women previously.

Men who act as messengers.

Men who know their weak points.

Men who are desired by good women.

Men who are united with their female friends.

Men who are good looking.

Men who have been brought up with them.

Men who are their neighbors.

Men who are devoted to sexual pleasures, even though these be their own servants.

The lovers of the daughters of their nurse.

Men who have been lately married.

Men who like picnics and pleasure parties.

Men who are liberal.

Men who are celebrated for being very strong (bull-men).

Enterprising and brave men.

Men who surpass their husbands in learning and good looks, in good qualities, and in liberality.

Men whose dress and manner of living are magnificent.

5.1.51

yathātmanaḥ siddhatāṃ paśyed evaṃ yoṣito 'pi//

The following are the women who are easily gained over:

5.1.52

ayatnasādhyā yoṣitas tv imāḥ --- abhiyogamātrasādhyāḥ/ dvāradeśāvasthāyinī/ prāsādād rājamārgāvalokinī/ taruṇaprātiveśyagṛhe goṣṭhīyojinī/ satataprekṣiṇī/ prekṣitā pārśvavilokinī/ niṣkāraṇaṃ sapatnyādhivinnā/ bhartṛdveṣiṇī vidviṣṭā ca/ parihārahīnā/ nirapatyā/

Women who stand at the door of their houses.

Women who are always looking out on the street.

Women who sit conversing in their neighbor's house.

A woman who is always staring at you.

A female messenger.

A woman who looks sideways at you.

A woman whose husband has taken another wife without any just cause.

A woman who hates her husband, or who is hated by him.

A woman who has nobody to look after her, or keep her in check.

A woman who has not had any children.

The following are the women who are easily gained over:

5.1.53

jñātikulanityā/ vipannāpatyā/ goṣṭhīyojinī/ prītiyojinī/ kuśīlavabhāryā/ mṛtapatikā bālā/ daridrā bahūpabhogā/ jyeṣṭhabhāryā bahudevarakā/ bahumāninī nyūnabhartṛkā/ kauśalābhimāninī bhartur maurkhyeṇodvignā/ aviśeṣatayā lobhena/

A woman whose family or caste is not well known.

A woman whose children are dead.

A woman who is very fond of society.

A woman who is apparently very affectionate with her husband.

The wife of an actor.

A widow.

A poor woman.

A woman fond of enjoyments.

The wife of a man with many younger brothers.

A vain woman.

A woman whose husband is inferior to her in rank or abilities.

A woman who is proud of her skill in the arts.

A woman disturbed in mind by the folly of her husband.

A woman who has been married in her infancy to a rich man, and not liking him when she grows up, desires a man possessing a disposition, talents, and wisdom suitable to her own tastes.

5.1.54

kanyākāle yatnena varitā kathaṃ cid alabdhābhiyuktā ca sā tadānīṃ samānabuddhiśīlamedhāpratipattisātmyā/ prakṛtyā pakṣapātinī/ anaparādhe vimānitā/ tulyarūpābhiś cādhaḥ kṛtā/ proṣitapatiketi/ īrṣyālupūticokṣaklībadīrghasūtrakāpuruṣakubjavāmana^virūpamaṇikār agrāmyadurgandhirogivṛddhabhāryāś ceti// ślokāv atra
bhavataḥ ---

A woman who is slighted by her husband without any cause.

A woman who is not respected by other women of the same rank or beauty as herself.

A woman whose husband is devoted to travelling.

The wife of a jeweller.

A jealous woman.

A covetous woman.

An immoral woman.

A barren woman.

A lazy woman.

A cowardly woman.

A humpbacked woman.

A dwarfish woman.

A deformed woman.

A vulgar woman.

An ill-smelling woman.

A sick woman.

An old woman.

There are also two verses on the subject as follows:

A woman who has been married in her infancy to a rich man, and not liking him when she grows up, desires a man possessing a disposition, talents, and wisdom suitable to her own tastes.

5.1.55

icchā svabhāvato jātā kriyayā paribṛṃhitā/
buddhyā saṃśodhitodvegā sthirā syād anapāyinī//

"Desire, which springs from nature, and which is increased by art, and from which all danger is taken away by wisdom, becomes firm and secure. A clever man, depending on his own ability, and observing carefully the ideas and thoughts of women, and removing the causes of their turning away from men, is generally successful with them."

5.1.56

siddhatām ātmano jñātvā liṅgāny unnīya yoṣitām/
vyāvṛttikāraṇocchedī naro yoṣitsu sidhyati//

"Desire, which springs from nature, and which is increased by art, and from which all danger is taken away by wisdom, becomes firm and secure. A clever man, depending on his own ability, and observing carefully the ideas and thoughts of women, and removing the causes of their turning away from men, is generally successful with them."

5.2

paricayakāraṇāny abhiyogā checked

5.2.1

yathākanyā svayam abhiyogasādhyā na tathā dūtyā/ parastriyas tu sūkṣmabhāvā dūtīsādhyā na tathātmanety ācāryāḥ//

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 possses those qualities are to be got at by female messengers, it is only a matter of talk.

5.2.2

sarvatra śaktiviṣaye svayaṃ sādhanam upapannatarakaṃ durupapādatvāt tasya dūtīprayoga iti vātsyāyanaḥ//

5.2.3

prathamasāhasā aniyantraṇasaṃbhāṣāś ca svayaṃ pratāryāḥ/ tad viparītāś ca dūtyeti prāyovādaḥ//

5.2.4

svayam abhiyokṣyamāṇas tv ādāv eva paricayaṃ kuryāt//

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.

5.2.5

tasyāḥ svābhāvikaṃ darśanaṃ prāyatnikaṃ ca/

1st. 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.

5.2.6

svābhāvikam ātmano bhavanasaṃnikarṣe prāyatnikaṃ mitrajñātimahāmātravaidyabhavanasaṃnikarṣe vivāhayajñotsavavyasanodyānagamanādiṣu//

5.2.7

darśane cāsyāḥ satataṃ sākāraṃ prekṣaṇaṃ keśasaṃyamanaṃ nakhāc churaṇam ābharaṇaprahlādanam adharauṣṭhavimardanaṃ tās tāś ca līlā vayasyaiḥ saha prekṣamāṇāyās tat saṃbaddhāḥ parāpadeśinyaś ca kathās tyāgopabhogaprakāśanaṃ sakhyur utsaṅganiṣaṇṇasya sāṅgabhaṅgaṃ jṛṃbhaṇam ekabhrūkṣepaṇaṃ mandavākyatā tad vākyaśravaṇaṃ tām uddiśya
bālenānyajanena vā sahānyopadiṣṭā dvyarthā kathā tasyāṃ svayaṃ manorathāvedanam anyāpadeśena tām evoddiśya bālacumbanam āliṅganaṃ ca jihvayā cāsya tāmbūladānaṃ pradeśinyā hanudeśaghaṭṭanaṃ tat tad yathāyogaṃ yathāvakāśaṃ ca prayoktavyam/

2nd. Whenever 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 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.

5.2.8

tasyāś cāṅkagatasya bālasya lālanaṃ bālakrīḍanakānāṃ cāsya dānaṃ grahaṇaṃ tena saṃnikṛṣṭatvāt kathāyojanaṃ tat saṃbhāṣaṇakṣameṇa janena ca prītim āsādya kāryaṃ tad anubandhaṃ ca gamanāgamanasya yojanaṃ saṃśraye cāsyās tām apaśyato nāma kāmasūtrasaṃkathā//

3rd. 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 endeavor to make her well acquainted with his own wife, and get them to carry on confidential conversations, and to sit together in lonely places. In order to see her frequently he should arrange so that the same goldsmith, the same jeweller, the same basket maker, the same dyer, and the same washerman should be employed by the two families. And he should also pay her long visits openly under the pretence of being engaged with her on business, and one business should lead to another, so as to keep up the intercourse between them. Whenever she wants anything, or is in need of money, or wishes to acquire skill in one of the arts, he should cause her to understand that he is willing and able to do anything that she wants, to give her money, or teach her one of the arts, all these things being quite within his ability and power. In the same way he should hold discussions with her in company with other people, and they should talk of the doings and sayings of other persons, and examine different things like jewellery, precious stones, etc. On such occasions he should show her certain things with the values of which she may be unacquainted, and if she begins to dispute with him about the things or their value, he should not contradict her, but point out that he agrees with her in every way.

5.2.9

prasṛte tu paricaye tasyā haste nyāsaṃ nikṣepaṃ ca nidadhyāt/ tat pratidinaṃ pratikṣaṇaṃ caikadeśato gṛhnīyāt/ saugandhikaṃ pūgaphalāni ca/

5.2.10

tām ātmano dāraiḥ saha visrambhagoṣṭhyāṃ viviktāsane ca yojayet

5.2.11

nityadarśanārthaṃ viśvāsanārthaṃ ca/

5.2.12

suvarṇakāramaṇikāravaikaṭikanīlīkusumbharañjkādiṣu ca kāmārthinyāṃ sahātmano vaśyaiś caiṣāṃ tat saṃpādane svayaṃ prayateta/

5.2.13

tad anuṣṭhānaniratasya lokavidito dīrghakālaṃ saṃdarśanayogaḥ/

5.2.14

tasmiṃś cānyeṣām api karmaṇām anusaṃdhānam/

5.2.15

yena karmaṇā dravyeṇa kauśalena cārthinī syāt tasya prayogam utpattim āgamam upāyaṃ vijñānaṃ cātmāyattaṃ darśayet/

5.2.16

pūrvapravṛtteṣu lokacariteṣu dravyaguṇaparīkṣāsu ca tayā tat parijanena ca saha vivādaḥ/

5.2.17

tatra nirdiṣṭāni paṇitāni teṣv enāṃ prāśnikatvena yojayet/

5.2.18

tayā tu vivadamāno 'tyantād bhutam iti brūyād iti paricayakāraṇāni//

Thus end the ways of making the acquaintance of the woman desired.

5.2.19

kṛtaparicayāṃ darśiteṅgitākārāṃ kanyām ivopāyato 'bhiyuñjīteti/ prāyeṇa tatra sūkṣmā abhiyogāḥ/ kanyānām asaṃprayuktatvāt/ itarāsu tān eva sphuṭam upadadhyāt/ saṃprayuktatvāt/

Now after a girl has become acquainted with the man as above described, and has manifested her love to him by the various outward signs, and by the motions of her body, the man should make every effort to gain her over. But as girls are not acquainted with sexual union they should be treated with the greatest delicacy, and the man should proceed with considerable caution, though in the case of other women accustomed to sexual intercourse this is not necessary. When the intentions of the girl are known, and her bashfulness put aside, the man should begin to make use of her money, and an interchange of clothes, rings, and flowers should be made. In this the man should take particular care that the things given by him are handsome and valuable. He should moreover receive from her a mixture of betel nut and betel leaves, and when he is going to a party he should ask for the flower in her hair, or for the flower in her hand. If he himself gives her a flower it should be a sweet-smelling one, and marked with marks made by his nails or teeth. With increasing assiduity he should dispel her fears, and by degrees get her to go with him to some lonely place, and there he should embrace and kiss her. And finally at the time of giving her some betel nut, or of receiving the same from her, or at the time of making an exchange of flowers, he should touch and press her private parts, thus bringing his efforts to a satisfactory conclusion.

5.2.20

saṃdarśitākārāyāṃ nirbhinnasadbhāvāyāṃ samupabhogavyatikare tadīyāny upayuñjīta/

5.2.21

tatra mahārhagandham uttarīyaṃ kusumaṃ *ca ātmīyaṃ syād aṅgulīyakaṃ ca/ tad dhastād gṛhītatāmbūlayā goṣṭhīgamanodyatasya keśahastapuṣpayācanam/

5.2.22

tatra mahārhagandhaṃ spṛhaṇīyaṃ svanakhadaśanapadacihnitaṃ sākāraṃ dadyāt/

5.2.23

adhikair adhikaiś cābhiyogaiḥ sādhvasavicchedanam//

5.2.24

krameṇa ca viviktadeśe gamanam āliṅganaṃ cumbanaṃ tāmbūlasya grāhaṇaṃ dānānte dravyāṇāṃ parivartanaṃ guhyadeśābhimarśanaṃ cety abhiyogāḥ//

5.2.25

yatra caikābhiyuktā na tatrāparām abhiyuñjīta/ tatra yā vṛddhānubhūtaviṣayā priyopagrahaiś ca tām upagṛhṇīyāt// ślokāv atra bhavataḥ ---

When a man is endeavoring to seduce one woman, he should not attempt to seduce any other at the same time. But after he has succeeded with the first, and enjoyed her for a considerable time, he can keep her affections by giving her presents that she likes, and then commence making up to another woman. When a man sees the husband of a woman going to some place near his house, he should not enjoy the woman then, even though she may be easily gained over at that time. A wise man having a regard for his reputation should not think of seducing a woman who is apprehensive, timid, not to be trusted, well guarded, or possessed of a father-in-law or mother-in-law.

5.2.27

anyatra dṛṣṭasaṃcāras tad bhartā yatra nāyakaḥ/
na tatra yoṣitaṃ kāṃ cit suprāpām api laṅghayet//

5.2.28

śaṅkitāṃ rakṣitāṃ bhītāṃ saśvaśrūkāṃ ca yoṣitam//
na tarkayeta medhāvī jānan pratyayam ātmanaḥ//

5.3

bhāvaparīkṣā

5.3.1

abhiyuñjāno yoṣitaḥ pravṛttiṃ parīkṣeta/ tayā bhāvaḥ parīkṣito bhavati/ abhiyogāṃś ca pratigṛhṇīyāt//

When a man is trying to gain over a woman he should examine the state of her mind, and act as follows.

5.3.2

mantram avṛṇvānāṃ dūtyaināṃ sādhayet//

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.

5.3.3

apratigṛhyābhiyogaṃ punar api saṃsṛjyamānāṃ dvidhā bhūtamānasāṃ vidyāt/ tāṃ krameṇa sādhayet//

5.3.4

apratigṛhyābhiyogaṃ saviśeṣam alaṃkṛtā ca punar dṛśyeta tathaiva tam abhigacchec ca vivikte balād grahaṇīyāṃ vidyāt//

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.

5.3.5

bahūn api viṣahate 'bhiyogān na ca cireṇāpi prayacchaty ātmānaṃ sā śuṣkapratigrāhiṇī paricayavighaṭanasādhyā//

5.3.6

manuṣyajāteś cittānityatvāt//

5.3.7

abhiyuktāpi pariharati/ na ca saṃsṛjyate/ na ca pratyācaṣṭe/ tasminn ātmani ca gauravābhimānāt/ sātiparicayāt kṛcchrasādhyā/ marmajñayā dūtyā tāṃ sādhayet//

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 endeavoring to keep on familiar terms with her, or else by an exceedingly clever go-between.

5.3.8

sā ced abhiyujyamānā pāruṣyeṇa pratyādiśaty upekṣyā//

When a man makes up to a woman, and she reproaches him with harsh words, she should be abandoned at once.

5.3.9

paruṣayitvāpi tu prītiyojinīṃ sādhayet//

When a woman reproaches a man, but at the same time acts affectionately towards him, she should be made love to in every way.

5.3.10

kāraṇāt saṃsparśanaṃ sahate nāvabudhyate nāma dvidhābhūtamānasā sātatyena kṣāntyā vā sādhyā/

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 be aware of it, should be conquered by patience, and by continued efforts as follows:

5.3.11

samīpe śayānāyāḥ supto nāma karam upari vinyaset/ sāpi suptevopekṣate/ jāgratī tv apanuded bhūyo 'bhiyogākāṅkṣiṇī//

If she happens to go to sleep in his vicinity he should put his left arm around her, and see when she awakens 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.

5.3.12

etena pādasyopari pādanyāso vyākhyātaḥ/

5.3.13

tasmin prasṛte bhūyaḥ suptasaṃśleṣaṇam upakramet/

5.3.14

tad asahamānām utthitāṃ dvitīye 'hani prakṛtivartinīm abhiyogārthinīṃ vidyāt/ adṛśyamānāṃ tu dūtīsādhyām//

5.3.15

ciram adṛṣṭāpi prakṛtisthaiva saṃsṛjyate kṛtalakṣaṇāṃ tāṃ darśitākārām upakramet//

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:

5.3.16

anabhiyuktāpy ākārayati/ vivikte cātmānaṃ darśayati/ savepathugadgadaṃ vadati/ svinnakaracaraṇāṅguliḥ svinnamukhī ca bhavati/ śiraḥ pīḍane saṃvāhane corvor ātmānaṃ nāyake niyojayati/

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.

She has the fingers of her hand, and the toes of her feet moistened with perspiration, and her face blooming with delight.

She occupies herself with shampooing his body and pressing his head.

5.3.17

āturā saṃvāhikā caikena hastena saṃvāhayantī dvitīyena bāhunā sparśam āvedayati śleṣayati ca/ vismitabhāvā/

When shampooing him she works with one hand only, and with the other she touches and embraces parts of his body.

She remains with both hands placed on his body motionless as if she had been surprised by something, or was overcome by fatigue.

5.3.18

nidrāndhā vā parispṛśyorubhyāṃ bāhubhyām api tiṣṭhati/ alikaikadeśam ūrvor upari pātayati/ ūrūmūlasaṃvāhane niyuktā na pratilomayati/ tatraiva hastam ekam avicalaṃ nyasyati/ aṅgasaṃdaṃśena ca pīḍitaṃ cirād apanayati/

She sometimes bends down her face upon his thighs, and when asked to shampoo them does not manifest any unwillingness to do so.

She places one of her hands quite motionless on his body, and even though the man should press it between two members of his body, she does not remove it for a long time.

5.3.19

pratigṛhyaivaṃ nāyakābhiyogān punar dvitīye 'hani saṃvāhanāyopagacchati/

Lastly, when she has resisted all the efforts of the man to gain her over, she returns to him the next day to shampoo his body as before.

5.3.20

nātyarthaṃ saṃsṛjyate/ na ca pariharati/

When a woman neither gives encouragement to a man, nor avoids him, but hides herself and remains in some lonely place, she must be got at by means of the female servant who may be near her. If when called by the man she acts in the same way, then she should be gained over by means of a skillful go-between. But if she will have nothing to say to the man, he should consider well about her before he begins any further attempts to gain her over.

5.3.21

vivikte bhāvaṃ darśayati niṣkāraṇaṃ cāgūḍham anyatra pracchannapradeśāt/

5.3.22

saṃnikṛṣṭaparicārakopabhogyā sā ced ākāritāpi tathaiva syāt sā marmajñayā dūtyā sādhyā/

5.3.23

vyāvartamānā tu tarkaṇīyeti bhāvaparīkṣā// bhavanti cātra ślokāḥ ---

Thus ends the examination of the state of a woman's mind.

5.3.24

ādau paricayaṃ kuryāt tataś ca paribhāṣaṇam/
paribhāṣaṇasaṃmiśraṃ mithaś cākāravedanam//

A man should first get himself introduced to a woman, and then carry on a conversation with her. He should give her hints of his love for her, and if he finds from her replies that she receives these hints favorably, he should then set to work to gain her over without any fear. A woman who shows her love by outward signs to the man at his first interview should be gained over very easily. In the same way a lascivious woman, who when addressed in loving words replies openly in words expressive of her love, should be considered to have been gained over at that very moment. With regard to all women, whether they be wise, simple, or confiding, this rule is laid down that those who make an open manifestation of their love are easily gained over.

5.3.25

pratyuttareṇa paśyec ced ākārasya parigraham/
tato 'bhiyuñjīta naraḥ striyaṃ vigatasādhvasaḥ//

5.3.26

ākāreṇātmano bhāvaṃ yā nārī prāk prayojayet/
kṣipram evābhiyojyā sā prathame tv eva darśane//

5.3.27

ślakṣṇam ākāritā yā tu darśayet sphuṭam uttaram/
sāpi tatkṣaṇasiddheti vijñeyā ratilālasā//

5.3.28

dhīrāyāmapragalbhāyāṃ parīkṣiṇyāṃ ca yoṣiti/
eṣa sūkṣmo vidhiḥ proktaḥ siddhā eva sphuṭaṃ striyaḥ//

5.4

dūtīkarmāṇi

5.4.1

darśiteṅgitākārāṃ tu praviraladarśanām apūrvāṃ ca dūtyopasarpayet/

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 any where, or if a woman is met for the first time, the man should get a go-between to approach her.

5.4.2

saināṃ śīlato 'nupraviśyākhyānakapaṭaiḥ subhagaṃkaraṇayogair lokavṛttāntaiḥ kavikathābhiḥ pāradārikakathābhiś ca tasyāś ca rūpavijñānadākṣiṇyaśīlānupraśaṃsābhiś ca tāṃ rañjayet/

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 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 failing by which the wife may appear to be 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.

5.4.3

katham evaṃ vidhāyās tavāyam ithaṃbhūtaḥ patir iti cānuśayaṃ grāhayet/

5.4.4

na tava subhage dāsyam api kartuṃ yukta iti brūyāt/

5.4.5

mandavegatām īrṣyālutāṃ śaṭhatām akṛtajñatāṃ cāsaṃbhogaśīlatāṃ kadaryatāṃ capalatām anyāni ca yāni tasmin guptāny asyā abhyāśe sati sadbhāve 'tiśayena bhāṣeta/

5.4.6

yena ca doṣeṇodvignāṃlakṣayet tenaivānupraviśet/

5.4.7

yadāsau mṛgī tadā naiva śaśatādoṣaḥ/

5.4.8

etenaiva vaḍavāhastinīviṣayaś coktaḥ//

5.4.9

nāyikāyā eva tu viśvāsyatām upalabhya dūtītvenopasarpayet prathamasāhasāyāṃ sūkṣmabhāvāyāṃ ceti goṇikāputraḥ//

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.

5.4.10

sā nāyakasya caritam anulomatāṃ kāmitāni ca kathayet/

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, O 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 favorable 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 Ahalya and Indra, of Sakoontala 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.

5.4.11

prasṛtasad bhāvāyāṃ ca yuktyā kāryaśarīram itthaṃ vadet/

5.4.12

śṛṇu vicitram idaṃ subhage, tvāṃ kila dṛṣṭvāmutrāsāv itthaṃ gotraputro nāyakaś cittonmādam anubhavati/ prakṛtyā sukumāraḥ kadā cid anyatrāparikliṣṭapūrvas tapasvī/ tato 'dhunā śakyam anena maraṇam apy anubhavitum iti varṇayet/

5.4.13

tatra siddhā dvitīye 'hani vāci vaktre dṛṣṭyāṃ ca prasādam upalakṣya punar api kathāṃ pravartayet/

5.4.14

śṛṇvatyāṃ cāhalyāvimārakaśākuntalādīny anyāny api laukikāni ca kathayet tad yuktāni/

5.4.15

vṛṣatāṃ catuḥṣaṣṭivijñatāṃ saubhāgyaṃ ca nāyakasya/ ślāghanīyatāṃ (yā) cāsya pracchannaṃ saṃprayogaṃ bhūtam abhūtapūrvaṃ vā varṇayet/