Kamasutra 7

7.1

subhagaṃkaraṇaṃ vaśīkaraṇaṃ vṛṣyāś ca yogāḥ

7.1.1

vyākhyātaṃ ca kāmasūtraṃ/

7.1.2

tatroktais tu vidhibhir abhipretam artham anadhigacchan *aupaniṣadikam ācaret/

7.1.3

rūpaṃ guṇo vayas tyāga iti subhagaṃ karaṇam/

7.1.4

tagarakuṣṭhatālīsapatrakānulepanaṃ subhagaṃ karaṇam/

7.1.5

etair eva supiṣṭair vartim ālipyākṣatailena narakapāle sādhitam añjanaṃ ca/

7.1.6

punarnavāsahadevīsārivākuraṇṭotpalapatraiś ca siddhaṃ tailam abhyañjanam/

7.1.7

tad yuktā eva srajaś ca/

7.1.8

padmotpalanāgakesarāṇāṃ śoṣitānāṃ cūrṇaṃ madhughṛtābhyām avalihya subhago bhavati/

7.1.9

tāny eva tagaratālīsatamālapatrayuktāny *anulepanam/

7.1.10

mayūrasyākṣitarakṣor vā suvarṇena^*ālipya dakṣiṇahastena dhārayed iti subhagaṃ karaṇam/

7.1.11

tathā *bādaraṃ maṇiṃ śaṅkhamaṇiṃ ca teṣāṃ [ch inserts, tathaiva teṣu]cātharvaṇān yogān gamayet/

7.1.12

vidyātantrāc ca vidyāyogāt prāptayauvanāṃ paricārikāṃ svāmī saṃvatsaramātram anyato *dhārayet/ tato *dhāritāṃ bālāṃ *matvā lālasībhūteṣu gamyeṣu yo +a*asyāḥ *saṃha(gha)rṣeṇa bahu dadyāt tasmai visṛjed iti saubhāgyavardhanam/

(i) When a female attendant arrives at the age of puberty, her master should keep her secluded, and when men ardently desire her on account of her seclusion, and on account of the difficulty of approaching her, he should then bestow her hand on such a person as may endow her with wealth and happiness.

This is a means of increasing the loveliness of a person in the eyes of others.

7.1.13

gaṇikā prāptayauvanāṃ svāṃ duhitaraṃ tasyā vijñānaśīlarūpānurūpyeṇa tān abhinimantrya sāreṇa yo *+asyai idam idaṃ ca dadyāt sa pāṇiṃ gṛhṇīyād iti *saṃsādhya rakṣayed iti/

In the same way, when the daughter of a courtezan arrives at the age of puberty, the mother should get together a lot of young men of the same age, disposition, and knowledge as her daughter, and tell them that she would give her in marriage to the person who would give her presents of a particular kind.

7.1.14

sā ca māturaviditā nāma nāgarikaputrair dhanibhir atyarthaṃ prīyeta/

7.1.15

teṣāṃ kalāgrahaṇe gandharvaśālāyāṃ bhikṣukībhavane tatra tatra ca saṃdarśanayogāḥ/

7.1.16

teṣāṃ yathoktadāyināṃ mātā pāṇiṃ grāhayet/

After this the daughter should be kept in seclusion as far as possible, and the mother should give her in marriage to the man who may be ready to give her the presents agreed upon. If the mother is unable to get so much out of the man, she should show some of her own things as having been given to the daughter by the bridegroom.

7.1.17

*tat tāvad artham alabhamānā tu svenāpy ekadeśena *duhitre etad dattam aneneti khyāpayet/

7.1.19

pracchannaṃ vā taiḥ saṃyojya svayam ajānatī bhūtvā tato viditeṣv *evaṃ dharmastheṣu nivedayet/

Or, the mother may allow her daughter to be married to the man privately, as if she was ignorant of the whole affair, and then pretending that it has come to her knowledge, she may give her consent to the union.

7.1.20

sakhyaiva tu dāsyā vā mocitakanyā^*bhāvām upagṛhītakāmasūtrām ābhyāsikeṣu yogeṣu pratiṣṭhitāṃ pratiṣṭhitevayasi saubhāgye ca duhitaram avasṛjanti gaṇikā iti *prāpyopacārāḥ/

When the daughter of a courtezan is thus given to a man, the ties of marriage should be observed for one year, and after that she may do what she likes. But even after the end of the year, when otherwise engaged, if she should be now and then invited by her first husband to come and see him, she should put aside her present gain, and go to him for the night.

7.1.21

pāṇigrahaś ca saṃvatsaram avyabhicāryas tato yathā kāminī syāt/

7.1.22

ūrdhvam api saṃvatsarāt pariṇītena nimantryamāṇā lābham apy utsṛjya tāṃ rātriṃ tasyāgacched iti veśyāyāḥ *pāṇigrahaṇavidhiḥ saubhāgyavardhanaṃ ca/

Such is the mode of temporary marriage among courtezans, and of increasing their loveliness, and their value in the eyes of others. What has been said about them should also be understood to apply to the daughters of dancing women, whose mothers should give them only to such persons as are likely to become useful to them in various ways.

7.1.23

etena raṅgopajīvināṃ kanyā vyākhyātāḥ/

7.1.24

tasmai tu tāṃ dadyur ya eṣāṃ *tūryaviśiṣṭam upakuryāt/ iti subhagaṃ karaṇam/ (ekonaṣaṣṭitamaṃ prakaraṇam//)

Thus end the ways of making oneself lovely in the eyes of others.

7.1.25

dhattūrakamaricapippalīcūrṇair madhumiśrair liptaliṅgasya *prayogo vaśīkaraṇam/

(a) If a man, after anointing his lingam with a mixture of the powders of the white thorn apple, the long pepper, and the black pepper, and honey, engages in sexual union with a woman, he makes her subject to his will.

7.1.26

vātodbhāntapatraṃ mṛtakanirmālyaṃ mayūrāsthicūrṇāvacūrṇaṃ vaśīkaraṇam/

(b) The application of a mixture of the leaf of the plant vatodbhranta, of the flowers thrown on a human corpse when carried out to be burnt, and of the powder of the bones of the peacock, and of the jiwanjiva bird produces the same effect.

7.1.27

svayaṃ mṛtāyā maṇḍalakārikāyāś cūrṇaṃ madhusaṃyuktaṃ sahāmalakaiḥ snānaṃ vaśīkaraṇam/

(c) The remains of a kite which has died a natural death, ground into powder, and mixed with cowach and honey, has also the same effect.

(d) Anointing oneself with an ointment made of the plant emblica myrabolans has the power of subjecting women to one's will.

7.1.28

vajrasnuhīgaṇḍakāni khaṇḍaśaḥ kṛtāni manaḥśilāgandhapāṣāṇacūrṇenābhyajya saptakṛtvaḥ śoṣitāni cūrṇayitvā madhunā liptaliṅgasya saṃprayogo vaśīkaraṇam/

(e) If a man cuts into small pieces the sprouts of the vajnasunhi plant, and dips them into a mixture of red arsenic and sulphur, and then dries them seven times, and applies this powder mixed with honey to his lingam, he can subjugate a woman to his will directly that he has had sexual union with her, or, if, by burning these very sprouts at night and looking at the smoke, he sees a golden moon behind, he will then be successful with any woman; or if he throws some of the powder of these same sprouts mixed with the excrement of a monkey upon a maiden, she will not be given in marriage to any body else.

7.1.29

etenaiva rātrau dhūmaṃ kṛtvā tad dhūmatiraskṛtaṃ sauvarṇaṃ candramasaṃ darśayati/

7.1.30

etair eva cūrṇitair vānarapurīṣamiśritair yāṃ kanyām avakiret sānyasmai na dīyate/

7.1.31

vacāgaṇḍakāni sahakāratailaliptāni śiṃśapāvṛkṣaskandham utkīrya [ch inserts, ṣaṇmāsaṃ] nidadhyāt/ [ch inserts, tataḥ] ṣaḍbhir māsair apanītāni devakāntam anulepanaṃ vaśīkaraṇaṃ cety ācakṣate/

(f) If pieces of the arris root are dressed with the oil of the mango, and placed for six months in a hole made in the trunk of the sisu tree, and are then taken out and made up into an ointment, and applied to the lingam, this is said to serve as the means of subjugating women.

7.1.32

tathā khadirasārajāni śakalāni tanūni yaṃ vṛkṣam utkīrya [ch inserts, ṣaṇmāsaṃ] nidadhyāt tat puṣpagandhāni bhavanti/ gandharvakāntam anulepanaṃ vaśīkaraṇaṃ cety ācakṣate

7.1.33

priyaṃgavas tagaramiśrāḥ sahakāratailadigdhā *nāgakesaravṛkṣam utkīrya *ṣaṇmāsanihitā nāgakāntam anulepanaṃ vaśīkaraṇam ity ācakṣate/

7.1.34

*uṣṭrasyāsthi bhṛṅgarājarasena bhāvitaṃ dagdham *añjanam uṣṭrāsthy *añjanikāyāṃ nihitam uṣṭrāsthiśalākayaiva sroto 'ñjanasahitaṃ puṇyaṃ cakṣuṣyaṃ vaśīkaraṇaṃ cety ācakṣate/

(g) If the bone of a camel is dipped into the juice of the plant eclipta prostata, and then burnt, and the black pigment produced from its ashes is placed in a box also made of the bone of a camel, and applied together with antimony to the eye lashes with a pencil also made of the bone of a camel, then that pigment is said to be very pure, and wholesome for the eyes, and serves as a means of subjugating others to the person who uses it. The same effect can be produced by black pigment made of the bones of hawks, vultures, and peacocks.

7.1.35

etena śyenabhāsamayūrāsthimayāny añjanāni vyākhātāni/ (iti vaśīkaraṇam/ ṣaṣṭitamaṃ prakaraṇam//)

Thus end the ways of subjugating others to one's own will.

7.1.36

uccaṭākandaś *ca yaṣṭīmadhukaṃ ca saśarkareṇa payasā pītvā *vṛṣo bhavati/

(a) A man obtains sexual vigor by drinking milk mixed with sugar, the root of the uchchata plant, the piper chaba, and liquorice.

7.1.37

meṣa^*bastamuṣkasiddhasya payasaḥ saśarkarasya pānaṃ vṛṣatvayogaḥ/

(b) Drinking milk mixed with sugar, and having the testicle of a ram or a goat boiled in it, is also productive of vigor.

7.1.38

tathā vidāryāḥ kṣīrikāyāḥ *svayaṃguptāyāś ca kṣīreṇa pānam/

(c) The drinking of the juice of the hedysarum gangeticum, the kuili, and the kshirika plant mixed with milk, produces the same effect.

7.1.39

tathā *piyālabījānāṃ moraṭā^*kṣīra[ch omits]^vidāryoś ca kṣīreṇaiva/

(d) The seed of the long pepper along with the seeds of the sanseviera roxburghiana, and the hedysarum gangeticum plant, all pounded together, and mixed with milk, is productive of a similar result.

7.1.40

śṛṅgāṭakakaseru^*madhūkāni kṣīrakākolyā saha piṣṭāni saśarkareṇa payasā ghṛtena mandāgninotkarikāṃ paktvā yāvad arthaṃ bhakṣitavān anantāḥ striyo gacchatīty *ācakṣate/

(e) According to ancient authors, if a man pounds the seeds or roots of the trapa bispinosa, the kasurika, the tuscan jasmine, and liquorice, together with the kshirakapoli (a kind of onion), and puts the powder into milk mixed with sugar and ghee, and having boiled the whole mixture on a moderate fire, drinks the paste so formed, he will be able to enjoy innumerable women.

7.1.41

māṣakamalinīṃ payasā dhautām uṣṇena ghṛtena mṛdūkṛtyoddhṛtāṃ vṛddhavatsāyāḥ goḥ payaḥ siddhaṃ pāyasaṃ madhusarpirbhyām aśitvā^+anantāḥ striyo gacchatīty *ācakṣate/

7.1.42

vidārī svayaṃguptā śarkarāmadhusarpirbhyāṃ godhūmacūrṇena polikāṃ kṛtvā yāvad arthaṃ bhakṣitavān anantāḥ striyo gacchatīty *ācakṣate/

7.1.43

caṭakāṇḍarasabhāvitais taṇḍulaiḥ pāyasaṃ siddhaṃ madhusarpirbhyāṃ plāvitaṃ yāvad artham iti samānaṃ pūrveṇa/

(f) In the same way, if a man mixes rice with the eggs of the sparrow, and having boiled this in milk, adds to it ghee and honey, and drinks as much of it as is necessary, this will produce the same effect.

7.1.44

caṭakāṇḍarasabhāvitān apagatatvacas tilān śṛṅgāṭakakaserukasvayaṃguptāphalāni godhūmamāṣacūrṇaiḥ saśarkareṇa payasā sarpiṣā ca pakvaṃ *pāyasaṃ yāvad arthaṃ *prāśitam iti samānaṃ pūrveṇa/

(g) If a man takes the outer covering of sesamum seeds, and soaks them with the eggs of sparrows, and then, having boiled them in milk, mixed with sugar and ghee, along with the fruits of the trapa bispinosa and the kasurika plant, and adding to it the flour of wheat and beans, and then drinks this composition, he is said to be able to enjoy many women.

7.1.45

sarpiṣo madhunaḥ śarkarāyā madhukasya ca dve dve pale madhurasāyāḥ karṣaḥ prasthaṃ payasa iti ṣaḍ aṅgam amṛtaṃ medhyaṃ vṛṣyam āyuṣyaṃ yuktarasam ity *ācakṣate/

(h) If ghee, honey, sugar and liquorice in equal quantities, the juice of the fennel plant, and milk are mixed together, this nectar-like composition is said to be holy, and provocative of sexual vigor, a preservative of life, and sweet to the taste.

7.1.46

śatāvarīśvadaṃṣṭrāguḍakaṣāye pippalīmadhukalke gokṣīracchāgaghṛte pakve tasya puṣpārambheṇānvahaṃ prāśanaṃ medhyaṃ vṛṣyam āyuṣyaṃ yuktarasam ity *ācakṣate/

(i) The drinking of a paste composed of the asparagus racemosus, the shvadaushtra plant, the guduchi plant, the long pepper, and liquorice, boiled in milk, honey, and ghee, in the spring, is said to have the same effect as the above.

7.1.47

śatāvaryāḥ śvadaṃṣṭrāyāḥ śrīparṇīphalānāṃ ca kṣuṇṇānāṃ catur^*guṇe jale pāka ā prakṛty avasthānāt/ tasya *puṣpārambheṇa prātaḥ prāśanaṃ medhyaṃ vṛṣyam āyuṣyaṃ yuktarasam ity *ācakṣate/

(j) Boiling the asparagus racemosus, and the shvadaushtra plant, along with the pounded fruits of the premna spinosa in water, and drinking the same, is said to act in the same way.

(k) Drinking boiled ghee, or clarified butter, in the morning during the spring season, is said to be beneficial to health and strength, and agreeable to the taste.

7.1.48

śvadaṃṣṭrācūrṇasamanvitaṃ tat samam eva yavacūrṇaṃ prātar utthāya dvi^*palikam anudinaṃ prāśnīyān medhyaṃ vṛṣyam *āyuṣyaṃ[ch omits] yuktarasam ity *ācakṣate/ (iti vṛṣyāyogāḥ/ ekaṣaṣṭitamaṃ prakaraṇam//)

(l) If the powder of the seed of the shvadaushtra plant and the flower of barley are mixed together in equal parts, and a portion of it i.e., two palas in weight, is eaten every morning on getting up, it has the same effect as the preceding recipe.

7.1.49

āyurvedāc ca vedāc ca vidyātantrebhya eva ca/
āptebhyaś cāvaboddhavyā yogā ye prītikārakāḥ//

"The means of producing love and sexual vigor should be learnt from the science of medicine, from the Vedas, from those who are learned in the arts of magic, and from confidential relatives. No means should be tried which are doubtful in their effects, which are likely to cause injury to the body, which involve the death of animals, and which bring us in contact with impure things. Such means should only be used as are holy, acknowledged to be good, and approved of by Brahmans and friends."

7.1.50

na prayuñjīta saṃdigdhān na śarīrātyayāvahān/
na jīvaghātasaṃbaddhān nāśucidravyasaṃyutān//

7.1.51

*tathā yuktān prayuñjīta śiṣṭair *api na ninditān/
brāhmaṇaiś ca suhṛdbhiś ca maṅgalair abhinanditān//

7.2

naṣṭarāgapratyānayanaṃ vṛddhividhayaś citrāś ca yogā

Of the Ways of Exciting Desire, and Miscellaneous Experiments, and Recipes.

7.2.1

canḍavegāṃ rañjayitum aśaknuvan yogān ācaret/

If a man is unable to satisfy a Hastini, or elephant-woman, he should have recourse to various means to excite her passion. At the commencement he should rub her yoni with his hand or fingers, and not begin to have intercourse with her until she becomes excited, or experiences pleasure. This is one way of exciting a woman.

7.2.2

ratasyopakrame saṃbādhasya kareṇopamardanaṃ tasyā rasaprāptikāle ca ratayojanam iti rāgapratyānayanam/

7.2.3

aupariṣṭakaṃ mandavegasya gatavayaso vyāyatasya śrāntasya ca rāgapratyānayanam/

7.2.4

apadravyāṇi vā yojayet/

Or, he may make use of certain Apadravyas, or things which are put on or around the lingam to supplement its length or its thickness, so as to fit it to the yoni. In the opinion of Babhravya, these Apadravyas should be made of gold, silver, copper, iron, ivory, buffalo's horn, various kinds of wood, tin, or lead, and should be soft, cool, provocative of sexual vigor, and well fitted to serve the intended purpose. Vatsyayana, however, says that they may be made according to the natural liking of each individual.

7.2.5

tāni suvarṇarajatatāmrakālāyasagajadantagavala^dravyamayāṇi

7.2.6

trāpuṣāṇi saisakāni ca mṛdūni śītavīryāṇi *vṛṣyāṇi karmasahiṣṇūni bhavantīti bābhravīyā yogāḥ/

7.2.7

dārumayāni sāmyataś ceti vātsyāyanaḥ/

7.2.8

liṅgapramāṇāntaraṃ bindubhiḥ karkaśaparyantaṃ *bahulaiḥ syāt/

(1) "The armlet" (Valaya) should be of the same size as the lingam, and should have its outer surface made rough with globules.

7.2.9

eta eva dve saṃghāṭī/

(2) "The couple" (Sanghati) is formed of two armlets.

7.2.10

triprabhṛti yāvat pramāṇaṃ vā cūḍakaḥ/

(3) "The bracelet" (Chudaka) is made by joining three or more armlets, until they come up to the required length of the lingam.

7.2.11

ekām eva latikāṃ pramāṇavaśena veṣṭayed ity ekacūḍakaḥ/

(4) "The single bracelet" is formed by wrapping a single wire around the lingam, according to its dimensions.

7.2.12

ubhayatomukhacchidraḥ sthūlakarkaśa^*pṛṣataguṭikāyuktaḥ pramāṇa^*yogī kaṭhyāṃ baddhaḥ kañcuko jālakaṃ vā/

(5) The Kantuka or Jalaka is a tube open at both ends, with a hole through it, outwardly rough and studded with soft globules, and made to fit the size of the yoni, and tied to the waist.

7.2.13

tad abhāve 'lābūnālakaṃ veṇuś ca tailakaṣāyaiḥ subhāvitaḥ *sūtrajaṅghābaddhaḥ ślakṣṇā kāṣṭhamālāl vā grathitā bahubhir āmalakāsthibhiḥ saṃyuktety apaviddhayogāḥ/

When such a thing cannot be obtained, then a tube made of the wood apple, or tubular stalk of the bottle gourd, or a reed made soft with oil and extracts of plants, and tied to the waist with strings, may be made use of, as also a row of soft pieces of wood tied together.

7.2.14

na tv *apaviddhasya kasya cid vyavahṛtir astīti

The above are the things that can be used in connection with, or in the place of the lingam.

7.2.15

dākṣiṇātyānāṃ liṅgasya karṇayor iva vyadhanaṃ bālasya/

The people of the southern countries think that true sexual pleasure cannot be obtained without perforating the lingam, and they therefore cause it to be pierced like the lobes of the ears of an infant pierced for ear-rings.

7.2.16

yuvā tu śastreṇa cchedayitvā yāvad rudhirasyāgamanaṃ tāvad udake tiṣṭhet/

Now, when a young man perforates his lingam he should pierce it with a sharp instrument, and then stand in water so long as the blood continues to flow. At night he should engage in sexual intercourse, even with vigor, so as to clean the hole. After this he should continue to wash the hole with decoctions, and increase the size by putting into it small pieces of cane, and the wrightia antidysenterica, thus gradually enlarging the orifice. It may also be washed with liquorice mixed with honey, and the size of the hole increased by the fruit stalks of the sima-patra plant. The hole should also be annointed with a small quantity of oil.

7.2.17

vaiśadyārthaṃ ca tasyāṃ rātrau nirbandhād vyavāyaḥ/

7.2.18

tataḥ kaṣāyair ekadināntaritaṃ śodhanam/

7.2.19

vetasakuṭajaśaṅkubhiḥ krameṇa vardhamānasya vardhanair bandhanam/

7.2.20

yaṣṭīmadhukena madhuyuktena śodhanam/

7.2.21

tataḥ *sīsapatrakarṇikayā vardhayet/

7.2.22

mrakṣayed bhallātakataileneti vyadhanayogāḥ/

7.2.23

tasminn anekākṛtivikalpāny apadravyāṇi yojayet/

In the hole made in the lingam a man may put Apadravyas of various forms, such as the "round," the "round on one side," the "wooden mortar," the "flower," the "armlet." the "bone of the heron," the "goad of the elephant," the "collection of eight balls," the "lock of hair," the "place where four roads meet," and other things named according to their forms and means of using them. All these Apadravyas should be rough on the outside according to their requirements.

7.2.24

vṛttam ekato vṛttam udūkhalakaṃ kusumakaṃ kaṇṭakitaṃ kaṅkāsthigaja^*prahārikam aṣṭa^*maṇḍalikaṃ bhramarakaṃ śṛṅgāṭakam anyāni vopāyataḥ karmataś ca bahukarmasahatā caiṣāṃ mṛdukarkaśatā yathā sātmyam iti naṣṭarāgapratyānayanam/ (*dvāṣaṣṭitamaṃ prakaraṇam//)

7.2.25

evaṃ vṛkṣajānāṃ jantūnaṃ śūkair *upaliptaṃ liṅgaṃ daśarātraṃ tailena mṛditaṃ punaḥ *punar upaliptaṃ punaḥ pramṛditam iti jātaśophaṃ khaṭvāyām adhomukhas tad antare lambayet/

When a man wishes to enlarge his lingam, he should rub it with the bristles of certain insects that live in trees, and then, after rubbing it for ten nights with oils, he should again rub it with the bristles as before. By continuing to do this a swelling will be gradually produced in the lingam, and he should then lie on a cot, and cause his lingam to hang down through a hole in the cot. After this he should take away all the pain from the swelling by using cool concoctions. The swelling, which is called Suka, and is often brought about among the people of the Dravida country, lasts for life.

7.2.26

*tataḥ śītaiḥ kaṣāyaiḥ kṛtavedanānigrahaṃ sopakrameṇa niṣpādayet/

7.2.27

sa yāvaj jīvaṃ śūkajo nāma śopho viṭānām/

7.2.28

aśvagandhāśabarakandajalaśūkabṛhatīphalamāhiṣanavanītahastikarṇ avajravallīrasair ekaikena parimardanaṃ māsikaṃ vardhanam/

If the lingam is rubbed with the following things, viz., the plant physalis flexuosa, the shavara-kandaka plant, the jalasuka plant, the fruit of the egg plant, the butter of a she buffalo, the hasti-charma plant, and the juice of the vajrarasa plant, a swelling lasting for one month will be produced.

7.2.29

etair eva kaṣāyaiḥ pakvena tailena parimardanaṃ ṣaṇ māsyam/

By rubbing it with oil boiled in the concoctions of the above things, the same effect will be produced, but lasting for six months.

7.2.30

dāḍima^*trapusabījāni *bālukaṃ bṛhatīphalarasaś ceti mṛdv agninā pakvena tailena parimardanaṃ pariṣeko vā/

The enlargement of the lingam is also effected by rubbing it or moistening it with oil boiled on a moderate fire along with the seeds of the pomegranite, and the cucumber, the juices of the valuka plant, the hasti-charma plant, and the egg-plant.

7.2.31

tās tāṃś ca yogān āptebhyo budhyeteti vardhanayogāḥ/ (triṣaṣṭitamaṃ prakaraṇam//)

In addition to the above, other means may be learnt from experienced and confidential persons.

7.2.32

snuhīkaṇṭakacūrṇaiḥ punarnavāvānarapurīṣalāṅgalikāmūlamiśrairyām avakiret sā nānyaṃ kāmayeta/

(a) If a man mixes the powder of the milk hedge plant, and the kantaka plant with the excrement of a monkey and the powdered root of the lanjalika plant, and throws this mixture on a woman, she will not love anybody else afterwards.

7.2.33

tathā somalatā^*avalgujabhṛṅgalohopajihvikācūrṇair vyādhighātakajambūphalarasaniryāsena ghanīkṛtena liptasaṃbādhāṃ gacchato rāgo naśyati/

(b) If a man thickens the juice of the fruits of the cassia fistula, and the eugenia jambolana by mixing them with the powder of the soma plant, the vernonia anthelmintica, the eclipta prostata, and the lohopa-jihirka, and applies this composition to the yoni of a woman, and then has sexual intercourse with her, his love for her will be destroyed.

7.2.34

gopālikābahupādikājihvikācūrṇair māhiṣatakrayuktaiḥ *snāyāyāṃ gacchato rāgo naśyati/

(c) The same effect is produced if a man has connection with a woman who has bathed in the butter-milk of a she-buffalo mixed with the powders of the gopalika plant, the banu-padika plant, and the yellow amaranth.

7.2.35

nīpāmrātakajambūkusumayuktam anulepanaṃ daurbhāgyakaraṃ srajaś ca/

(d) An ointment made of the flowers of the nauclea cadamba, the hog plum, and the eugenia jambolana, and used by a woman, causes her to be disliked by her husband.

(e) Garlands made of the above flowers, when worn by the woman, produce the same effect.

7.2.36

kokilākṣa^*phala[ch omits]^pralepo hastinyāḥ saṃhatam eka^*rātraṃ karoti/

(f) An ointment made of the fruit of the asteracantha longifolia (kokilaksha) will contract the yoni of a Hastini or elephant -woman, and this contraction lasts for one night.

7.2.37

padmotpala^*kandasarjakasugandhacūrṇāni madhunā piṣṭāni lepo mṛgyā viśālīkaraṇam/

(g) An ointment made by pounding the roots of the nelumbrium speciosum, and of the blue lotus, and the powder of the plant physalis flexuosa mixed with ghee and honey, will enlarge the yoni of the Mrigi or deer-woman.

7.2.38

snuhīsomārka^*kṣīrair avalgujāphalair bhāvitāny āmalakāni keśānāṃ śvetīkaraṇam/

(h) An ointment made of the fruit of the emblica myrabolans soaked in the milky juice of the milk hedge plant, of the soma plant, the calotropis gigantea, and the juice of the fruit of the vernonia anthelmintica, will make the hair white.

7.2.39

madayantikākuṭajakāñjanikāgirikarṇikāślakṣṇaparṇīmūlaiḥ *snānāṃ *keśapratyānayanam/

(i) The juice of the roots of the madayantaka plant, the yellow amaranth, the anjanika plant, the clitoria ternateea, and the shlakshnaparni plant, used as a lotion, will make the hair grow.

7.2.40

etair eva supakvena tailenābhyaṅgāt kṛṣṇī^*karaṇaṃ krameṇāsya pratyānayanam/

(j) An ointment made by boiling the above roots in oil, and rubbed in, will make the hair black, and will also gradually restore hair that has fallen off.

7.2.41

śvetāśvasya muṣkasvedaiḥ saptakṛtvo bhāvitenālaktakena rakto 'dharaḥ śveto bhavati/

(k) If lac is saturated seven times in the sweat of the testicle of a white horse, and applied to a red lip, the lip will become white.

7.2.42

madayantikādīny eva pratyānayanam/

(l) The color of the lips can be regained by means of the madayantika and other plants mentioned above under (i).

7.2.43

bahupādikākuṣṭhatagaratālīsadevadāruvajrakandakair upaliptaṃ vaṃśaṃ vādayato yā śabdaṃ śṛṇoti sā vaśyā bhavati/

(m) A woman, who hears a man playing on a reed pipe which has been dressed with the juices of the bahupadika plant, the tabernamontana coronaria, the costus speciosus or arabicus, the pinus deodora, the euphorbia antiquorum, the vajra and the kantaka plant, becomes his slave.

7.2.44

dhattūraphalayukto 'bhyavahāra unmāda^*karaḥ/

(n) If food be mixed with the fruit of the thorn apple (Dathura) it causes intoxication.

7.2.45

*guḍoṃ jīrṇitaś ca pratyānayanam/

7.2.46

haritālamanaḥśilābhakṣiṇo mayūrasya purīṣeṇa liptahasto yad dravyaṃ spṛśati tan na dṛśyate/

7.2.47

aṅgāratṛṇabhasmanā tailena vimiśram udakaṃ kṣīravarṇaṃ bhavati/

(o) If water be mixed with oil and the ashes of any kind of grass except the kusha grass, it becomes the color of milk.

7.2.48

*harītaky āmrātakayoḥ śravaṇapriyaṃgukābhiś ca piṣṭābhir liptāni lohabhāṇḍāni tāmrībhavanti/

(p) If yellow myrabolans, the hog plum, the shrawana plant, and the priyangu plant be all pounded together, and applied to iron pots, these pots become red.

7.2.49

śravaṇapriyaṃgukātailena dukūlasarpanirmokeṇa vartyā dīpaṃ prajvālya pārśve dīrghīkṛtāni kāṣṭhāni sarpavad dṛśyante/

(q) If a lamp, trimmed with oil extracted from the shrawana and priyangu plants, its wick being made of cloth and the slough of the skins of snakes, is lighted, and long pieces of wood placed near it, those pieces of wood will resemble so many snakes.

7.2.50

śvetāyāḥ śvetavatsāyā goḥ kṣīrasya pānaṃ yaśasyam āyuṣyam/

(r) Drinking the milk of a white cow who has a white calf at her foot is auspicious, produces fame, and preserves life.

7.2.51

brāhmaṇānāṃ praśastān āmāśiṣaḥ/ (iti citrā yogāḥ/ catuḥṣaṣṭitamaṃ prakaraṇam//)

(s) The blessings of venerable Brahmans, well propitiated, have the same effect.

7.2.52

pūrvaśāstrāṇi saṃdṛśya prayogān *upasṛtya ca/
kāmasūtram idaṃ yatnāt saṃkṣepeṇa nirveśitam[niveditam]//

Thus have I written in a few words the Science of Love, after reading the texts of ancient authors, and following the ways of enjoyment mentioned in them.

7.2.53

dharmam arthaṃ ca kāmaṃ ca pratyayaṃ lokam eva ca/
paśyaty etasya tattvajño na ca rāgāt pravartate//

He who is acquainted with the true principles of this science pays regard to Dharma, Artha, Kama, and to his own experiences, as well as to the teachings of others, and does not act simply on the dictates of his own desire. As for the errors in the science of love which I have mentioned in this work, on my own authority as an author, I have, immediately after mentioning them, carefully censured and prohibited them.

7.2.54

adhikāravaśād uktā ye citrā rāgavardhanāḥ/
tadanantaram atraiva te yatnād vinivāritāḥ//

7.2.55

na śāstram astīty etena prayogo hi samīkṣyate/
śāstrārthān vyāpino vidyāt prayogāṃs tv ekadeśikān//

An act is never looked upon with indulgence for the simple reason that it is authorized by the science, because it ought to be remembered that it is the intention of the science that the rules which it contains should only be acted upon in particular cases. After reading and considering the works of Babhravya and other ancient authors, and thinking over the meaning of the rules given by them, the Kama Sutra was composed, according to the precepts of Holy Writ, for the benefit of the world, by Vatsyayana, while leading the life of a religious student, and wholly engaged in the contemplation of the Deity.

7.2.56

bābhravīyāṃś ca sūtrārthān *āgamaṃ suvimṛśya ca/
vātsyāyanaś cakāredaṃ kāmasūtraṃ yathāvidhi//

7.2.57

tad etad bramacaryeṇa pareṇa ca samādhinā/
vihitaṃ *lokayātrāyai na rāgārtho 'sya saṃvidhiḥ//

This work is not intended to be used merely as an instrument for satisfying our desires. A person, acquainted with the true principles of this science, and who preserves his Dharma, Artha, and Kama, and has regard for the practices of the people, is sure to obtain the mastery over his senses.

7.2.58

rakṣandharmārthakāmānāṃ sthitiṃ svāṃ lokavartinīm/
asya śāstrasya tattvajño bhavaty eva jitendriyaḥ//

7.2.59

tad etat kuśalo vidvān dharmāthāv avalokayan/
nātirāgātmakaḥ kāmī prayuñjānaḥ prasidhyati//

In short, an intelligent and prudent person, attending to Dharma and Artha, and attending to Kama also, without becoming the slave of his passions, obtains success in everything that he may undertake.