Kamasutra 6

6.1.1

veśyānāṃ puruṣādhigame ratir vṛttiś ca sargāt/

By having intercourse with men courtezans obtain sexual pleasure as well as their own maintenance. Now when a courtezan 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 this 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.

6.1.2

ratitaḥ pravartanaṃ svābhāvikaṃ kṛtrimam arthārtham/

By having intercourse with men courtezans obtain sexual pleasure as well as their own maintenance. Now when a courtezan 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 this 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.

6.1.3

tad api svābhāvikavad rūpayet/

By having intercourse with men courtezans obtain sexual pleasure as well as their own maintenance. Now when a courtezan 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 this 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.

6.1.4

kāmaparāsu hi puṃsāṃ viśvāsayogāt/

By having intercourse with men courtezans obtain sexual pleasure as well as their own maintenance. Now when a courtezan 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 this 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.

6.1.5

alubdhatāṃ ca khyāpayet tasya nidarśanārtham/

By having intercourse with men courtezans obtain sexual pleasure as well as their own maintenance. Now when a courtezan 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 this 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.

6.1.6

na cānupāyenārthān sādhayed āyatisaṃrakṣaṇārtham/

By having intercourse with men courtezans obtain sexual pleasure as well as their own maintenance. Now when a courtezan 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 this 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.

6.1.7

nityam alaṃkārayoginī rājamārgāvalokinī dṛśyamānā na cātivivṛtā tiṣṭhet/ paṇyasadharmatvāt//

A courtezan, 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. 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.

6.1.8

yair nāyakam āvarjayed anyābhyaś cāvacchindyād ātmanaś cānarthaṃ pratikuryād arthaṃ ca sādhayen na ca gamyaiḥ paribhūyeta tān sahāyān kuryāt/

A courtezan, 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. 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.

6.1.9

te tv ārakṣakapuruṣā dharmādhikaraṇasthā daivajñā vikrāntāḥ śūrāḥ samānavidyāḥ kalāgrāhiṇaḥ pīṭhamardaviṭavidūṣakamālākāragandhikaśauṇḍikarajakanāpita^bhikṣuk ās te ca te ca kāryayogāt//

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.

6.1.10

kevalārthās tv amī gamyāḥ --- svatantraḥ pūrve vayasi vartamāno vittavān aparokṣavṛttir adhikaraṇavān akṛcchrādhigatavittaḥ/ saṃgharṣavān saṃtatāyaḥ subhagamānī ślāghanakaḥ ṣaṇḍakaś ca puṃ śabdārthī/ samānaspardhī svabhāvatas tyāgī/ rājani mahāmātre vā siddho daivapramāṇo vittāvamānī gurūṇāṃ śāsanātigaḥ sajātānāṃ lakṣyabhūtaḥ
savitta ekaputro liṅgī pracchannakāmaḥ śūro vaidyaś ceti//

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.

Men possessed of unfailing sources of income.

Men who consider themselves handsome.

Men who are always praising themselves.

One who is an eunuch, but wishes to be thought a man.

One who hates his equals.

One who is naturally liberal.

One who has influence with the King or his ministers.

One who is always fortunate.

One who is proud of his wealth.

One who disobeys the orders of his elders.

One upon whom the members of his caste keep an eye.

An only son whose father is wealthy.

An ascetic who is internally troubled with desire.

A brave man.

A physician of the King.

Previous acquaintances.

6.1.11

prītiyaśo 'rthās tu guṇato 'dhigamyāḥ//

On the other hand, those who are possessed of excellent qualities are to be resorted to for the sake of love and fame. Such men are as follows:

6.1.12

mahākulīno viddhān sarvasamayajñaḥ kavir ākhyānakuśalo vāggmīpragalbho vividhaśilpajño vṛddhadarśī sthūlalakṣo mahotsāho dṛḍhabhaktir anasūyakas tyāgī mitravatsalo ghaṭāgoṣṭhīprekṣaṇakasamājasamasyākrīḍanaśīlo nīrujo 'vyaṅgaśarīraḥ prāṇavānamadyapo vṛṣo maitraḥ strīṇāṃ praṇetā lālayitā ca/ na cāsāṃ vaśagaḥ svatantravṛttir
aniṣṭhuro 'nīrṣyālur anavaśaṅkī ceti nāyakaguṇāḥ//

Men of high birth, learned, with a good knowledge of the world, and doing the proper things at the proper times, poets, good story tellers, eloquent men, energetic men, skilled in various arts, far-seeing into the future, possessed of great minds, full of perseverance, of a firm devotion, free from anger, liberal, affectionate to their parents, and with a liking for all social gatherings, skilled in completing verses begun by others and in various other sports, free from all disease, possessed of a perfect body, strong, and not addicted to drinking, powerful in sexual enjoyment, sociable, showing love towards women and attracting their hearts to himself but not entirely devoted to them, possessed of independent means of livelihood, free from envy, and last of all, free from suspicion.

Such are the good qualities of a man.

6.1.13

nāyikāyāḥ punā rūpayauvanalakṣaṇamādhurya yoginī guṇeṣv anuraktā na tathārtheṣu prītisaṃyogaśīlā sthiram atirekajātīyā viśeṣārthinī nityam akadaryavṛttir goṣṭhīkalāpriyā ceti [nāyikāguṇāḥ]//

The woman also should have the following characteristics, viz.:

She should be possessed of beauty, and amiability, with auspicious body marks. She should have a liking for good qualities in other people, as also a liking for wealth. She should take delight in sexual unions resulting from love, and should be of a firm mind, and of the same class as the man with regard to sexual enjoyment.

She should always be anxious to acquire and obtain experience and knowledge, be free from avarice, and always have a liking for social gatherings, and for the arts.

6.1.14

nāyikā punar buddhiśīlācāra ārjavaṃ kṛtajñatā dīrghadūradarśitvaṃ avisaṃvāditā deśakālajñatā nāgarakatā dainyātihāsapaiśunyaparivādakrodhalobhastambhacāpala^varjanaṃ pūrvābhibhāṣitā kāmasūtrakauśalaṃ tad aṅgavidyāsu ceti sādhāraṇaguṇāḥ/

The following are the ordinary qualities of all women, viz.:

To be possessed of intelligence, good disposition, and good manners; to be straightforward in behavior, and to be grateful; to consider well the future before doing anything; to possess activity, to be of consistent behavior, and to have a knowledge of the proper times and places for doing things; to speak always without meanness, loud laughter, malignity, anger, avarice, dullness, or stupidity, to have a knowledge of the Kama Sutra, and to be skilled in all the arts connected with it.

6.1.15

guṇaviparyaye doṣāḥ//

The faults of women are to be known by the absence of any of the above mentioned good qualities.

6.1.16

kṣayī rogī kṛmiśakṛd vāyasāsyaḥ priyakalatraḥ paruṣavāk kadaryo nirghṛṇo gurujanaparityaktaḥ steno dambhaśīlo mūlakarmaṇi prasakto mānāpamānayor anapekṣī dveṣyair apy arthahāryo vilajja ity agamyāḥ//

The following kinds of men are not fit to be resorted to by courtezans, viz.:

One who is consumptive; one who is sickly; one whose mouth contains worms; one whose breath smells like human excrement; one whose wife is dear to him; one who speaks harshly; one who is always suspicious; one who is avaricious; one who is pitiless; one who is a thief; one who is self-conceited; one who has a liking for sorcery; one who does not care for respect or disrespect; one who can be gained over even by his enemies by means of money; and, lastly, one who is extremely bashful.

6.1.17

rāgo bhayam arthaḥ saṃgharṣo vairaniryātanaṃ jijñāsā pakṣaḥ khedo gharmo yaśo 'nukampā suhṛd vākyaṃ hrīḥ priyasādṛśyaṃ dhanyatā rāgāpanayaḥ sājātyaṃ sāhaveśyaṃ sātatyam āyatiś ca gamanakāraṇāni bhavantīty ācāryāḥ/

Ancient authors are of opinion that the causes of a courtezan resorting to men are love, fear, money, pleasure, returning some act of enmity, curiosity, sorrow, constant intercourse, Dharma, celebrity, compassion, the desire of having a friend, shame, the likeness of the man to some beloved person, the search after good fortune, the getting rid of the love of somebody else, the being of the same class as the man with respect to sexual union, living in the same place, constancy, and poverty. But Vatsyayana decides that desire of wealth, freedom from misfortune, and love, are the only causes that affect the union of courtezans with men.

6.1.18

artho 'narthapratīghātaḥ prītiś ceti vātsyāyanaḥ/

Ancient authors are of opinion that the causes of a courtezan resorting to men are love, fear, money, pleasure, returning some act of enmity, curiosity, sorrow, constant intercourse, Dharma, celebrity, compassion, the desire of having a friend, shame, the likeness of the man to some beloved person, the search after good fortune, the getting rid of the love of somebody else, the being of the same class as the man with respect to sexual union, living in the same place, constancy, and poverty. But Vatsyayana decides that desire of wealth, freedom from misfortune, and love, are the only causes that affect the union of courtezans with men.

6.1.19

arthas tu prītyā na bādhitaḥ/ asya prādhānyāt/

Now a courtezan should not sacrifice money to her love, because money is the chief thing to be attended to. But in cases of fear, etc., she should pay regard to strength and other qualities. Moreover, even though she be invited by any man to join him, she should not at once consent to an union, because men are apt to despise things which are easily acquired. On such occasions she should first send the shampooers, and the singers, and the jesters, who may be in her service, or, in their absence the Pithamardas, or confidants, and others, to find out the state of his feelings, and the condition of his mind. By means of these persons she should ascertain whether the man is pure or impure, affected, or the reverse, capable of attachment, or indifferent, liberal or niggardly; and if she finds him to her liking, she should then employ the Vita and others to attach his mind to her.

6.1.20

bhayādiṣu tu gurulāghavaṃ parīkṣyam iti sahāyagamyāgamya(gamana)kāraṇacintā//

Now a courtezan should not sacrifice money to her love, because money is the chief thing to be attended to. But in cases of fear, etc., she should pay regard to strength and other qualities. Moreover, even though she be invited by any man to join him, she should not at once consent to an union, because men are apt to despise things which are easily acquired. On such occasions she should first send the shampooers, and the singers, and the jesters, who may be in her service, or, in their absence the Pithamardas, or confidants, and others, to find out the state of his feelings, and the condition of his mind. By means of these persons she should ascertain whether the man is pure or impure, affected, or the reverse, capable of attachment, or indifferent, liberal or niggardly; and if she finds him to her liking, she should then employ the Vita and others to attach his mind to her.

6.1.21

upamantritāpi gamyena sahasā na pratijānīyāt/ puruṣāṇāṃ sulabhāvamānitvāt/

Now a courtezan should not sacrifice money to her love, because money is the chief thing to be attended to. But in cases of fear, etc., she should pay regard to strength and other qualities. Moreover, even though she be invited by any man to join him, she should not at once consent to an union, because men are apt to despise things which are easily acquired. On such occasions she should first send the shampooers, and the singers, and the jesters, who may be in her service, or, in their absence the Pithamardas, or confidants, and others, to find out the state of his feelings, and the condition of his mind. By means of these persons she should ascertain whether the man is pure or impure, affected, or the reverse, capable of attachment, or indifferent, liberal or niggardly; and if she finds him to her liking, she should then employ the Vita and others to attach his mind to her.

6.1.22

bhāvajijñāsārthaṃ praicārakamukhān saṃvāhakagāyanavaihāsikān gamye tadbhaktān vā praṇidadhyāt/

Now a courtezan should not sacrifice money to her love, because money is the chief thing to be attended to. But in cases of fear, etc., she should pay regard to strength and other qualities. Moreover, even though she be invited by any man to join him, she should not at once consent to an union, because men are apt to despise things which are easily acquired. On such occasions she should first send the shampooers, and the singers, and the jesters, who may be in her service, or, in their absence the Pithamardas, or confidants, and others, to find out the state of his feelings, and the condition of his mind. By means of these persons she should ascertain whether the man is pure or impure, affected, or the reverse, capable of attachment, or indifferent, liberal or niggardly; and if she finds him to her liking, she should then employ the Vita and others to attach his mind to her.

6.1.23

tad abhāve pīṭhamardādīn/ tebhyo nāyakasya śaucāśaucaṃ rāgāparāgau saktāsaktāṃ dānādāne ca vidyāt/

Now a courtezan should not sacrifice money to her love, because money is the chief thing to be attended to. But in cases of fear, etc., she should pay regard to strength and other qualities. Moreover, even though she be invited by any man to join him, she should not at once consent to an union, because men are apt to despise things which are easily acquired. On such occasions she should first send the shampooers, and the singers, and the jesters, who may be in her service, or, in their absence the Pithamardas, or confidants, and others, to find out the state of his feelings, and the condition of his mind. By means of these persons she should ascertain whether the man is pure or impure, affected, or the reverse, capable of attachment, or indifferent, liberal or niggardly; and if she finds him to her liking, she should then employ the Vita and others to attach his mind to her.

6.1.24

saṃbhāvitena ca saha viṭapurogāṃ prītiṃ yojayet//

Now a courtezan should not sacrifice money to her love, because money is the chief thing to be attended to. But in cases of fear, etc., she should pay regard to strength and other qualities. Moreover, even though she be invited by any man to join him, she should not at once consent to an union, because men are apt to despise things which are easily acquired. On such occasions she should first send the shampooers, and the singers, and the jesters, who may be in her service, or, in their absence the Pithamardas, or confidants, and others, to find out the state of his feelings, and the condition of his mind. By means of these persons she should ascertain whether the man is pure or impure, affected, or the reverse, capable of attachment, or indifferent, liberal or niggardly; and if she finds him to her liking, she should then employ the Vita and others to attach his mind to her.

6.1.25

lāvakakukkuṭameṣayuddhaśukaśārikāpralāpanaprekṣaṇaka^kalā vyapadeśena pīṭhamardo nāyakaṃ tasyā udavasitam ānayet/

Accordinly, the Pithamarda should bring the man to her house, under the pretence of seeing the fights of quails, cocks, and rams, of hearing the maina (a kind of starling) talk, or of seeing some other spectacle, or the practice of some art; or he may take the woman to the abode of the man. After this, when the man comes to her house the woman should give him something capable of producing curiosity and love in his heart, such as an affectionate present, telling him that it was specially designed for his use. She should also amuse him for a long time by telling him such stories, and doing such things as he may take most delight in. When he goes away she should frequently send to him a female attendant, skilled in carrying on a jesting conversation, and also a small present at the same time. She should also sometimes go to him herself under the pretence of some business, and accompanied by the Pithamarda.

6.1.26

tāṃ vā tasya/

Accordinly, the Pithamarda should bring the man to her house, under the pretence of seeing the fights of quails, cocks, and rams, of hearing the maina (a kind of starling) talk, or of seeing some other spectacle, or the practice of some art; or he may take the woman to the abode of the man. After this, when the man comes to her house the woman should give him something capable of producing curiosity and love in his heart, such as an affectionate present, telling him that it was specially designed for his use. She should also amuse him for a long time by telling him such stories, and doing such things as he may take most delight in. When he goes away she should frequently send to him a female attendant, skilled in carrying on a jesting conversation, and also a small present at the same time. She should also sometimes go to him herself under the pretence of some business, and accompanied by the Pithamarda.

6.1.27

āgatasya prītikautukajananaṃ kiṃ cid dravyajātaṃ svayam idam asādhāraṇopabhogyam iti prītidāyaṃ dadyāt/

Accordinly, the Pithamarda should bring the man to her house, under the pretence of seeing the fights of quails, cocks, and rams, of hearing the maina (a kind of starling) talk, or of seeing some other spectacle, or the practice of some art; or he may take the woman to the abode of the man. After this, when the man comes to her house the woman should give him something capable of producing curiosity and love in his heart, such as an affectionate present, telling him that it was specially designed for his use. She should also amuse him for a long time by telling him such stories, and doing such things as he may take most delight in. When he goes away she should frequently send to him a female attendant, skilled in carrying on a jesting conversation, and also a small present at the same time. She should also sometimes go to him herself under the pretence of some business, and accompanied by the Pithamarda.

6.1.28

yatra ca ramate tayā goṣṭhyainam upacāraiś ca rañjayet//

Accordinly, the Pithamarda should bring the man to her house, under the pretence of seeing the fights of quails, cocks, and rams, of hearing the maina (a kind of starling) talk, or of seeing some other spectacle, or the practice of some art; or he may take the woman to the abode of the man. After this, when the man comes to her house the woman should give him something capable of producing curiosity and love in his heart, such as an affectionate present, telling him that it was specially designed for his use. She should also amuse him for a long time by telling him such stories, and doing such things as he may take most delight in. When he goes away she should frequently send to him a female attendant, skilled in carrying on a jesting conversation, and also a small present at the same time. She should also sometimes go to him herself under the pretence of some business, and accompanied by the Pithamarda.

6.1.29

gate ca saparihāsapralāpāṃ sopāyanāṃ paricārikām abhikṣṇaṃ preṣayet/

Accordinly, the Pithamarda should bring the man to her house, under the pretence of seeing the fights of quails, cocks, and rams, of hearing the maina (a kind of starling) talk, or of seeing some other spectacle, or the practice of some art; or he may take the woman to the abode of the man. After this, when the man comes to her house the woman should give him something capable of producing curiosity and love in his heart, such as an affectionate present, telling him that it was specially designed for his use. She should also amuse him for a long time by telling him such stories, and doing such things as he may take most delight in. When he goes away she should frequently send to him a female attendant, skilled in carrying on a jesting conversation, and also a small present at the same time. She should also sometimes go to him herself under the pretence of some business, and accompanied by the Pithamarda.

6.1.30

sapīṭhamardāyāś ca kāraṇāpadeśena svayaṃ gamanam iti gamyopāvartanam// bhavanti cātra ślokāḥ ---

Thus end the means of attaching to herself the man desired.

There are also some verses on the subject as follows:

Accordinly, the Pithamarda should bring the man to her house, under the pretence of seeing the fights of quails, cocks, and rams, of hearing the maina (a kind of starling) talk, or of seeing some other spectacle, or the practice of some art; or he may take the woman to the abode of the man. After this, when the man comes to her house the woman should give him something capable of producing curiosity and love in his heart, such as an affectionate present, telling him that it was specially designed for his use. She should also amuse him for a long time by telling him such stories, and doing such things as he may take most delight in. When he goes away she should frequently send to him a female attendant, skilled in carrying on a jesting conversation, and also a small present at the same time. She should also sometimes go to him herself under the pretence of some business, and accompanied by the Pithamarda.

6.1.31

tāmbūlāni srajaś caiva saṃskṛtaṃ cānulepanam/
āgatasyāharet prītyā kalāgoṣṭhīś ca yojayet//

"When a lover comes to her abode, a courtezan should give him a mixture of betel leaves and betel nut, garlands of flowers, and perfumed ointments, and, showing her skill in arts, should entertain him with a long conversation. She should also give him some loving presents, and make an exchange of her own things with his, and at the same time should show him her skill in sexual enjoyment. When a courtezan is thus united with her lover she should always delight him by affectionate gifts, by conversation, and by the application of tender means of enjoyment."

6.1.32

dravyāṇi praṇaye dadyāt kuryāc ca parivartanam/
saṃprayogasya cākūtaṃ nijenaiva prayojayet//

"When a lover comes to her abode, a courtezan should give him a mixture of betel leaves and betel nut, garlands of flowers, and perfumed ointments, and, showing her skill in arts, should entertain him with a long conversation. She should also give him some loving presents, and make an exchange of her own things with his, and at the same time should show him her skill in sexual enjoyment. When a courtezan is thus united with her lover she should always delight him by affectionate gifts, by conversation, and by the application of tender means of enjoyment."

6.1.33

prītidāyair upanyāsair upacāraiś ca kevalaiḥ/
gamyena saha saṃsṛṣṭā rañjayet taṃ tataḥ param//

"When a lover comes to her abode, a courtezan should give him a mixture of betel leaves and betel nut, garlands of flowers, and perfumed ointments, and, showing her skill in arts, should entertain him with a long conversation. She should also give him some loving presents, and make an exchange of her own things with his, and at the same time should show him her skill in sexual enjoyment. When a courtezan is thus united with her lover she should always delight him by affectionate gifts, by conversation, and by the application of tender means of enjoyment."

6.2

kāntānuvṛttaṃ

6.2.1

saṃyuktā nāyakena tad rañjanārtham ekacāriṇīvṛttam anutiṣṭhet/

When a courtezan 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.

6.2.2

rañjayen na tu sajjeta saktavac ca viceṣṭeteti saṃkṣepoktiḥ/

6.2.3

mātari ca krūraśīlāyām arthaparāyāṃ cāyattā syāt/

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.

6.2.4

tad abhāve mātṛkāyām/

6.2.5

sā tu gamyena nātiprīyeta/

6.2.6

prasahya ca duhitaram ānayet/

6.2.7

tatra tu nāyikāyāḥ saṃtatam aratir nirvedo vrīḍābhayaṃ ca/

6.2.8

na tv eva śāsanātivṛttiḥ/

6.2.9

vyādhiṃ caikam animittam ajugupsitam acakṣurgrāhyam anityaṃ ca khyāpayet/

She should make out to the mother or nurse that the man is suffering from bad health, and making this a pretext for going to see him, she should go on that account. She is, moreover, to do the following things for the purpose of gaining the man's favor, viz.:

6.2.10

sati kāraṇe tad apadeśaṃ ca nāyakān abhigamanam/

6.2.11

nirmālyasya tu nāyikā ceṭikāṃ preṣayet tāmbūlasya ca//

Sending her female attendant to bring the flowers used by him on the previous day, in order that she may use them herself as a mark of affection, also asking for the mixture of betel nut and leaves that have remained uneaten by him; expressing wonder at his knowledge of sexual intercourse, and the several means of enjoyment used by him; learning from him the sixty-four kinds of pleasure mentioned by Babhravya; continually practicing the ways of enjoyment as taught by him, and according to his liking; keeping his secrets; telling him her own desires and secrets; concealing her anger; never neglecting him on the bed when he turns his face towards her; touching any parts of his body according to his wish; kissing and embracing him when he is asleep; looking at him with apparent anxiety when he is wrapt in thought, or thinking of some other subject than herself; showing neither complete shamelessness, nor excessive bashfulness when he meets her, or sees her standing on the terrace of her house from the public road: hating his enemies; loving those who are dear to him; showing a liking for that which he likes; bemg in high or low spirits according to the state that he is in himself; expressing a curiosity to see his wives; not continuing her anger for a long time; suspecting even the marks and wounds made by herself with her nails and teeth on his body to have been made by some other woman;

6.2.12

vyavāye tad upacāreṣu vismayaś

6.2.13

catuḥṣaṣṭyāṃ śiṣyatvaṃ

6.2.14

tad upadiṣṭānāṃ ca yogānām abhīkṣṇyenānuyogas

6.2.15

tat sātmyād rahasi vṛttir

6.2.16

manorathānām ākhyānaṃ

6.2.17

guhyānāṃ vaikṛtapracchādanaṃ

6.2.18

śayane parāvṛttasyānupekṣaṇam

6.2.19

ānulomyaṃ guhyasparśane

6.2.20

suptasya cumbanam āliṅganaṃ ca//

6.2.21

prekṣaṇam anyamanaskasya/ rājamārge ca prāsādasthāyās tatra viditāyā vrīḍāśāṭhyanāśaḥ/

6.2.22

tad dveṣye dveṣyatā/ tat priye priyatā/ tad ramyeratiḥ/ tam anu harṣaśokau/ strīṣu jijñāsā/ kopaś cādīrghaḥ/

6.2.23

svakṛteṣv api nakhadaśanacihneṣv anyāśaṅkā//

6.2.24

anurāgasyāvacanam

keeping her love for him unexpressed by words, but showing it by deeds, and signs, and hints; remaining silent when he is asleep, intoxicated, or sick; being very attentive when he describes his good actions, and reciting them afterwards to his praise and benefit; giving witty replies to him if he be sufficiently attached to her; listening to all his stories except those that relate to her rivals; expressing feelings of dejection and sorrow if he sighs, yawns, or falls down, pronouncing the words "live long" when he sneezes; pretending to be ill, or to have the desire of pregnancy when she feels dejected; abstaining from praising the good qualities of any body else, and from censuring those who possess the same faults as her own man; wearing anything that may have been given to her by him; abstaining from putting on her ornaments, and from taking food when he is in pain, sick, low-spirited, or suffering from misfortune, and condoling and lamenting with him over the same; wishing to accompany him if he happens to leave the country himself or if he be banished from it by the King; expressing a desire not to live after him; telling him that the whole object and desire of her life was to be united with him; offering previously promised sacrifices to the Deity when he acquires wealth, or has some desire fulfilled, or when he has recovered from some illness or disease; putting on ornaments every day; not acting too freely with him;

6.2.25

ākāratas tu darśayet/

6.2.26

madasvapnavyādhiṣu tu nirvacanam/

6.2.27

ślāghyānāṃ nāyakakarmaṇāṃ ca/

6.2.28

tasmin bruvāṇe vākyārthagrahaṇam/ tad avadhārya praśaṃsāviṣaye bhāṣaṇam/ tad vākyasya cottareṇa yojanam/ bhaktimāṃś cet/

6.2.29

kathāsv anuvṛttir anyatra sapatnyāḥ/

6.2.30

niḥśvāse jṛmbhite skhalite patite vā tasya cārtim āśaṃsīta/

6.2.31

kṣutavyāhṛtavismiteṣu jīvety udāharaṇam/

6.2.32

daurmanasye vyādhidaurhṛdāpadeśaḥ/

6.2.33

guṇataḥ parasyākīrtanam/

6.2.34

na nindā samānadoṣasya/

6.2.35

dattasya dhāraṇam/

6.2.36

vṛthāparādhe tad vyasane vālaṃkārasyāgrahaṇam abhojanaṃ ca/

6.2.37

tad yuktāś ca vilāpāḥ/

6.2.38

tena saha deśamokṣaṃ rocayed rājani niṣkrayaṃ ca/

6.2.39

sāmarthyam āyuṣas tad avāptau/

6.2.40

tasyārthādhigame 'bhipretasiddhau śarīropacaye vā pūrvasaṃbhāṣita iṣṭadevatopahāraḥ/

6.2.41

nityam alaṃkārayogaḥ/ parimito 'bhyavahāraḥ/

6.2.42

gīte ca nāmagotrayor grahaṇam/ glānyām urasi lalāṭe ca karaṃ kurvīta/ tat sukham upalabhya nidrālābhaḥ/

reciting his name and the name of his family in her songs; placing his hand on her loins, bosom and forehead, and falling asleep after feeling the pleasure of his touch; sitting on his lap and falling asleep there; wishing to have a child by him; desiring not to live longer than he does; abstaining from revealing his secrets to others; dissuading him from vows and fasts by saying "let the sin fall upon me;" keeping vows and fasts along with him when it is impossible to change his mind on the subject; telling him that vows and fasts are difficult to be observed, even by herself, when she has any dispute with him about them; looking on her own wealth and his without any distinction; abstaining from going to public assemblies without him, and accompanying him when he desires her to do so; taking delight in using things previously used by him, and in eating food that he has left uneaten; venerating his family, his disposition, his skill in the arts, his learning, his caste, his complexion, his native country, his friends, his good qualities, his age, and his sweet temper; asking him to sing, and to do other such like things, if able to do them; going to him without paying any regard to fear, to cold, to heat, or to rain; saying with regard to the next world that he should be her lover even there; adapting her tastes, disposition and actions to his liking; abstaining from sorcery;

6.2.43

utsaṅge cāsyopaveśanaṃ svapanaṃ ca/ gamanaṃ viyoge/

6.2.44

tasmāt putrārthinī syāt/ āyuṣo nādhikyam icchet//

6.2.45

etasyāvijñātam arthaṃ rahasi na brūyāt/

6.2.46

vratam upavāsaṃ cāsya nirvartayet mayi doṣa iti/ aśakye svayam api tad rūpā syāt/

6.2.47

vivāde tenāpy aśakyam ity arthanirdeśaḥ/

6.2.48

tadīyam ātmīyaṃ vā svayam aviśeṣeṇa paśyet/

6.2.49

tena vinā goṣṭhy ādīnām agamanam iti/

6.2.50

nirmālyadhāraṇe ślāghā ucchiṣṭabhojane ca/

6.2.51

kulaśīlaśilpajātividyāvarṇavittadeśamitra^guṇavayomādh uryapūjā/

6.2.52

gītādiṣu codanam abhijñasya/

6.2.53

bhayaśītoṣṇavarṣāṇy anapekṣya tad abhigamanam/

6.2.54

sa eva ca me syād ity aurdhvadehikeṣu vacanam/

6.2.55

tad iṣṭarasabhāvaśīlānuvartanam/

6.2.56

mūlakarmābhiśaṅkā/

6.2.57

tad abhigamane ca jananyā saha nityo vivādaḥ/

disputing continually with her mother on the subject of going to him, and, when forcibly taken by her mother to some other place, expressing her desire to die by taking poison, by starving herself to death, by stabbing herself with some weapon, or by hanging herself; and lastly assuring the man of her constancy and love by means of her agents, and receiving money herself, but abstaining from any dispute with her mother with regard to pecuniary matters.

6.2.58

balāt kāreṇa ca yady anyatra tayā nīyeta tadā viṣamanaśanaṃ śastraṃ rajjum iti kāmayeta/

6.2.59

pratyāyanaṃ ca praṇidhibhir nāyakasya/ svayaṃ vātmano vṛttigrahaṇam/

6.2.60

na tv evārtheṣu vivādaḥ/

6.2.61

mātrā vinā kiṃ cin na ceṣṭeta//

6.2.62

pravāse śīghrāgamanāya śāpadānam/

When the man sets out on a journey, she should make him swear that he will return quickly, and in his absence should put aside her vows of worshipping the Deity, and should wear no ornaments except those that are lucky. If the time fixed for his return has passed, she should endeavor to ascertain the real time of his return from omens, from the reports of the people, and from the position of the planets, the moon and the stars. On occasions of amusement, and of auspicious dreams she should say, "Let me be soon united to him." If, moreover, she feels melancholy, or sees any inauspicious omen, she should perform some rite to appease the Deity.

6.2.63

proṣite mṛjāniyamaś cālaṃkārasya pratiṣedhaḥ/ maṅgalaṃ tv apekṣyam/ ekaṃ śaṅkhavalayaṃ vā dhārayet/

6.2.64

smaraṇam atītānām/ gamanam īkṣaṇikopaśrutīnām/ nakṣatracandrasūryatārābhyaḥ spṛhaṇam/

6.2.65

iṣṭasvapnadarśane tat saṃgamo mamāstv iti vacanam/

6.2.66

udvego 'niṣṭe śāntikarma ca/

6.2.67

pratyāgate kāmapūjā/

When the man does return home she should worship the God Kama (i.e., the Indian Cupid), and offer oblations to other Deities, and having caused a pot filled with water to be brought by her friends, she should perform the worship in honor of the crow who eats the offerings which we make to the manes of deceased relations. After the first visit is over she should ask her lover also to perform certain rites, and this he will do if he is sufficiently attached to her.

6.2.68

devatopahārāṇāṃ karaṇam/

6.2.69

sakhībhiḥ pūrṇapātrasyāharaṇam/

6.2.70

vāyasapūjā ca/

6.2.71

prathamasamāgamānantaraṃ caitad eva vāyasapūjāvarjam/

6.2.72

saktasya cānumaraṇaṃ brūyāt//

6.2.73

nisṛṣṭabhāvaḥ samānavṛttiḥ prayojanakārī nirāśaṅko nirapekṣo 'rtheṣv iti saktalakṣaṇāni//

Now a man is said to be sufficiently attached to a woman when his love is disinterested; when he has the same object in view as his beloved one; when he is quite free from any suspicions on her account; and when he is indifferent to money with regard to her.

6.2.74

tad etan nirdarśanārthaṃ dattakaśāsanād uktam/ anuktaṃ ca lokataḥ śīlayet puruṣaprakṛtitaś ca// bhavataś cātra ślokau ---

Such is the manner of a courtezan living with a man like a wife, and set forth here for the sake of guidance from the rules of Dattaka. What is not laid down here should be practiced according to the custom of the people, and the nature of each individual man.

There are also two verses on the subject as follows:

6.2.75

sūkṣmatvād atilobhāc ca prakṛtyājñānatas tathā/
kāmalakṣma tu durjñānaṃ strīṇāṃ tad bhāvitair api//

"The extent of the love of women is not known, even to those who are the objects of their affection, on account of its subtlety, and on account of the avarice, and natural intelligence of womankind."

6.2.76

kāmayante virajyante rañjayanti tyajanti ca/
karṣayantyo 'pi sarvārthāñ jñāyante naiva yoṣitaḥ//

"Women are hardly ever known in their true light, though they may love men, or become indifferent towards them; may give them delight, or abandon them; or may extract from them all the wealth that they may possess."

6.3

arthāgamopāyā viraktaliṅgāni viraktapratipattir niṣkāsanakramās

6.3.1

saktādivittādānaṃ svābhāvikam upāyataś ca/

Money is got out of a lover in two ways, viz.:

By natural or lawful means, and by artifices. Old authors are of opinion that when a courtezan 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.

6.3.2

tatra svābhāvikaṃ saṃkalpāt samadhikaṃ vā labhamānā nopāyān prayuñjītety ācāryāḥ/

6.3.3

viditam apy upāyaiḥ pariṣkṛtaṃ dviguṇaṃ dāsyatīti vātsyāyanaḥ//

6.3.4

alaṃkārabhakṣyabhojyapeyamālyavastragandhadravya^ādīnāṃ vyavahāriṣu kālikam uddhārārtham arthapratinayanena/

1st. 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.

6.3.5

tat samakṣaṃ tad vittapraśaṃsā/

2nd. Praising his intelligence to his face.

6.3.6

vratavṛkṣārāmadevakulataḍāgodyānotsavaprītidāya^vyapadeśaḥ/

3rd. Pretending to be obliged to make gifts on occasion of festivals connected with vows, trees, gardens, temples, or tanks.

6.3.7

tad abhigamananimitto rakṣibhiś caurair vālaṃkāraparimoṣaḥ/

4th. Pretending that at the time of going to his house, her jewels have been stolen either by the King's guards, or by robbers.

6.3.8

dāhāt kuḍyacchedāt pramādād bhavane cārthanāśaḥ/

5th. Alleging that her property has been destroyed by fire, by the falling of her house, or by the carelessness of the servants.

6.3.9

tathā yācitālaṃkārāṇāṃ nāyakālaṃkārāṇāṃ ca tad abhigamanārthasya vyayasya praṇidhibhir nivedanam/

6th. Pretending to have lost the ornaments of her lover along with her own.

7th. Causing him to hear through other people of the expenses incurred by her in coming to see him.

6.3.10

tad artham ṛṇagrahaṇam/ jananyā saha tad udbhavasya vyayasya vivādaḥ/

8th. Contracting debts for the sake of her lover.

9th. Disputing with her mother on account of some expense incurred by her for the lover, and which was not approved of by her mother.

6.3.11

suhṛt kāryeṣv anabhigamanam anabhihārahetoḥ/

10th. 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.

6.3.12

taiś ca pūrvam āhṛtā guravo 'bhihārāḥ pūrvamupanītāḥ pūrvaṃ śrāvitāḥ syuḥ/

6.3.13

ucitānāṃ kriyāṇāṃ vicchittiḥ/

11th. Not performing certain festive rites under the pretence that she has no money to perform them with.

6.3.14

nāyakārthaṃ ca śilpiṣu kāryam/

12th. Engaging artists to do something for her lover.

6.3.15

vaidyamahāmātrayor upakārikriyā kāryahetoḥ/

13th. Entertaining physicians and ministers for the purpose of attaining some object.

6.3.16

mitrāṇāṃ copakāriṇāṃ vyasaneṣv abhyupapattiḥ/

14th. Assisting friends and benefactors both on festive occasions, and in misfortune.

6.3.17

gṛhakarma/ sakhyāḥ putrasyotsañjanam dohado vyādhir mitrasya duḥkhāpanayanam iti/

15th. Performing household rites.

16th. Having to pay the expenses of the ceremony of marriage of the son of a female friend.

17th. Having to satisfy curious wishes during her state of pregnancy.

18th. Pretending to be ill, and charging her cost of treatment.

19th. Having to remove the troubles of a friend.

6.3.18

alaṃkāraikadeśavikrayo nāyakasyārthe/

20th. Selling some of her ornaments, so as to give her lover a present.

6.3.19

tayā śīlitasya cālaṃkārasya bhāṇḍopaskarasya vā vaṇijo vikrayārthaṃ darśanam/

21st. 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.

6.3.20

pratigaṇikānāṃ ca sadṛśasya bhāṇḍasya vyatikare prativiśiṣṭasya grahaṇam/

22nd. 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.

6.3.21

pūrvopakārāṇām avismaraṇam anukīrtanaṃ ca/

23rd. Remembering the former favors of her lover, and causing them always to be spoken of by her friends and followers.

6.3.22

praṇidhibhiḥ pratigaṇikānāṃ lābhātiśayaṃ śrāvayet/

24th. Informing her lover of the great gains of other courtezans.

6.3.23

tāsu nāyakasamakṣam ātmano 'bhyadhikaṃ lābhaṃ bhūtam abhūtaṃ vā vrīḍitā nāma varṇayet/

25th. 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.

6.3.24

pūrvayogināṃ ca lābhātiśayena punaḥ saṃdhāne yatamānānām aviṣkṛtaḥ pratiṣedhaḥ/

26th. Openly opposing her mother when she endeavors to persuade her to take up with men with whom she had been formerly acquainted, on account of the great gains to be got from them.

6.3.25

tat spardhināṃ tyāgayogināṃ nidarśanam/

27th. Lastly, pointing out to her lover the liberality of his rivals.

6.3.26

na punar eṣyatīti bālayācitakam ity arthāgamopāyāḥ//

Thus end the ways and means of getting money.

6.3.27

viraktaṃ ca nityam eva prakṛtivikriyāto vidyāt mukhavarṇāc ca//

A woman should always know the state of the mind, of the feelings, and of the disposition of her lover towards her, from the changes of his temper, his manner, and the color of his face.

6.3.28

ūnam atiriktaṃ vā dadāti/

1st. He gives the woman either less than is wanted, or something else than that which is asked for.

6.3.29

pratilomaiḥ saṃbadhyate/

2nd. He keeps her in hopes by promises.

6.3.30

vyapadiśyānyat karoti/

3rd. He pretends to do one thing, and does something else.

6.3.31

ucitam ācchinatti/

4th. He does not fulfill her desires.

6.3.32

pratijñātam vismarati/ anyathā vā yojayati/

5th. He forgets his promises, or does something else than that which he has promised.

6.3.33

svapakṣaiḥ saṃjñayā bhāṣate/

6th. He speaks with his own servants in a mysterious way.

6.3.34

mitrakāryam apadiśyānyatra śete/

7th. He sleeps in some other house under the pretence of having to do something for a friend.

6.3.35

pūrvasaṃsṛṣṭāyāś ca parijanena mithaḥ kathayati//

8th. Lastly, he speaks in private with the attendants of a woman with whom he was formerly acquainted.

6.3.36

tasya sāradravyāṇi prāg avabodhād anyāpadeśena haste kurvīta/

Now when a courtezan finds that her lover's disposition toward her is changing, she should get possession of all his best things before he becomes aware of her intentions, and allow a supposed creditor to take them away forcibly from her in satisfaction of some pretended debt. After this, if the lover is rich, and has always behaved well towards her, she should ever treat him with respect; but if he is poor and destitute, she should get rid of him as if she had never been acquainted with him in any way before.

6.3.37

tāni cāsyā hastād uttamarṇaḥ prasahya gṛhṇīyāt/

6.3.38

vivadamānena saha dharmastheṣu vyavahared iti viraktapratipattiḥ//

6.3.39

saktaṃ tu pūrvopakāriṇam apy alpaphalaṃ vyalīkenānupālayet/

6.3.40

asāraṃ tu niṣpratipattikam upāyayo 'pavāhayet/ anyam avaṣṭabhya//

6.3.41

tad aniṣṭhasevā/ ninditābhyāsaḥ/ oṣṭhanirbhogaḥ/ pādena bhūmer abhighātaḥ/ avijñātaviṣayasya saṃkathā/ tad vijñāteṣv avismayaḥ *kutsā ca/ darpavighātaḥ/ adhikaiḥ saha saṃvāsaḥ/ *anapekṣaṇam/ samānadoṣāṇāṃ nindā/ rahasi cāvasthānam//

1st. Describing the habits and vices of the lover as disagreeable and censurable, with the sneer of the lip, and the stamp of the foot.

2nd. Speaking on a subject with which he is not acquainted.

3rd. Showing no admiration for his learning, and passing a censure upon it.

4th. Putting down his pride.

5th. Seeking the company of men who are superior to him in learning and wisdom.

6th. Showing a disregard for him on all occasions.

7th. Censuring men possessed of the same faults as her lover.

6.3.42

ratopacāreṣūdvegaḥ/ mukhasyādānam/ jaghanasya rakṣaṇam/ nakhadaśanakṣatebhyo jugupsā/ parisvaṅge bhujamayyā sūcyā vyavadhānam/ stabdhatā gātrāṇām/ sakthnor vyatyāsaḥ/ nidrāparatvaṃ ca/ śrāntamupalabhya codanā/ aśaktau hāsaḥ/ śaktāv anabhinandanam/ divāpi/ bhāvam upalabhya mahājanābhigamanam//

8th. Expressing dissatisfaction at the ways and means of enjoyment used by him.

9th. Not giving him her mouth to kiss.

10th. Refusing access to her jaghana, i.e., the part of the body between the navel and the thighs.

11th. Showing a dislike for the wounds made by his nails and teeth.

12th. Not pressing close up against him at the time when he embraces her.

13th. Keeping her limbs without movement at the time of congress.

14th. Desiring him to enjoy her when he is fatigued.

15th. Laughing at his attachment to her.

16th. Not responding to his embraces.

17th. Turning away from him when he begins to embrace her.

18th. Pretending to be sleepy.

19th. Going out visiting, or into company, when she perceives his desire to enjoy her during the day time.

6.3.43

vākyeṣu cchalagrahaṇam/ anarmaṇi hāsaḥ/ narmaṇi cānyam apadiśya hasati vadati tasmin kaṭākṣeṇa parijanasya prekṣaṇaṃ tāḍanaṃ ca/ āhatya cāsya kathām anyāḥ kathāḥ/ tad vyalīkānāṃ vyasanānāṃ cāparihāryāṇām anukīrtanam/ marmaṇāṃ ca ceṭikayopakṣepaṇam/

20th. Misconstruing his words.

21st. Laughing without any joke, or at the time of any joke made by him laughing under some other pretence.

22nd. Looking with side glances at her own attendants, and clapping her hands when he says anything.

23rd. Interrupting him in the middle of his stories, and beginning to tell other stories herself.

24th. Reciting his faults and his vices, and declaring them to be incurable.

25th. Saying words to her female attendants calculated to cut the heart of her lover to the quick.

6.3.44

āgate cādarśanam/ ayācyayācanam/ ante svayaṃ mokṣaś ceti parigrahakasyeti dattakasya// bhavataś cātra ślokau ---

26th. Taking care not to look at him when he comes to her.

27th. Asking from him what cannot be granted.

28th. And, after all, finally dismissing him.

There are also two verses on this subject as follows:

6.3.45

parīkṣya gamyaiḥ saṃyogaḥ saṃyuktasyānurañjanam/
raktād arthasya cādānam ante mokṣaś ca vaiśikam//

"The duty of a courtezan consists in forming connections with suitable men after due and full consideration, and attaching the person with whom she is united to herself; in obtaining wealth from the person who is attached to her, and then dismissing him after she has taken away all his possessions."

6.3.46

evam etena kalpena sthitā veśyā parigrahe/
nātisaṃdhīyate gamyaiḥ karoty arthāṃś ca puṣkalān//

"A courtezan leading in this manner the life of a wife is not troubled with too many lovers, and yet obtains abundance of wealth."

6.4

viśīrṇapratisaṃdhānaṃ

6.4.1

vartamānaṃ niṣpīḍitārtham utsṛjantī pūrvasaṃsṛṣṭena saha saṃdadhyāt//

When a courtezan abandons her present lover after all his wealth is exhausted, she may then consider about her re-union 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.

6.4.2

sa ced avasitārtho vittavān sānurāgaś ca tataḥ saṃdheyaḥ//

6.4.3

anyatra gatas tarkayitavyaḥ/ sa kāryayuktyā ṣaḍvidhaḥ//

Now such a man can only be in one of the six following conditions, viz.:

6.4.4

itaḥ svayam apasṛtas tato 'pi svayam evāpasṛtaḥ/

1st. He may have left the first woman of his own accord, and may even have left another woman since then.

6.4.5

itas tataś ca niṣkāsitāpasṛtaḥ/

2nd. He may have been driven away from both women.

6.4.6

itaḥ svayam apasṛtas tato niṣkāsitāpasṛtaḥ/

3rd. He may have left the one woman of his own accord, and been driven away by the other.

6.4.7

itaḥ svayam apasṛtas tatra sthitaḥ/

4th. He may have left the one woman of his own accord, and be living with another woman.

6.4.8

ito niṣkāsitāpasṛtas tataḥ svayam apasṛtaḥ/

5th. He may have been driven away from the one woman, and left the other of his own accord.

6.4.9

ito niṣkāsitāpasṛtas tatra sthitaḥ//

6th. He may have been driven away by the one woman, and may be living with another.

6.4.10

itas tataś ca svayam evāpasṛtyopajapati ced ubhayor guṇān apekṣī calabuddhir asaṃdheyaḥ//

(1) Now if the man has left both women of his own accord, he should not be resorted to, on account of the fickleness of nis mind, and his indifference to the excellences of both of them.

6.4.11

itas tataś ca niṣkāsitāpasṛtaḥ sthirabuddhiḥ/ sa ced anyato bahulabhamānayā niṣkāsitaḥ syāt sasāro 'pi tayā roṣito mamāmarṣād bahu dāsyatīti saṃdheyaḥ//

(2) 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.