Kamasutra 1

1.1.1

dharmārtha-kāmebhyo namaḥ.

Salutation to Dharma, Artha, and Kama.

1.1.2

śāstre prakṛtatvāt((1)).

Salutation to Dharma, Artha, and Kama.

1.1.3

tatsamayāvabodhakebhyaś ca ācāryebhyaḥ. iti.

Salutation to Dharma, Artha, and Kama.

1.1.4

tat-saṃbandhāt. iti.

Salutation to Dharma, Artha, and Kama.

1.1.5

prajāpatir hi prajāḥ sṛṣṭvā tāsāṃ sthiti-nibandhanaṃ trivargasya sādhanam adhyāyānāṃ śatasahasreṇāgre provāca.

In the beginning, the Lord of Beings created men and women, and in the form of commandments in one hundred thousand chapters laid down rules for regulating their existence with regard to Dharma, Artha, and Kama. Some of these commandments, namely those which treated of Dharma, were separately written by Swayambhu Manu; those that related to Artha were compiled by Brihaspati; and those that referred to Kama were expounded by Nandi, the follower of Mahadeva, in one thousand chapters.

1.1.6

tasyaikadeśikaṃ manuḥ svāyaṃbhuvo dharmādhikārikaṃ pṛthak cakāra.

In the beginning, the Lord of Beings created men and women, and in the form of commandments in one hundred thousand chapters laid down rules for regulating their existence with regard to Dharma, Artha, and Kama. Some of these commandments, namely those which treated of Dharma, were separately written by Swayambhu Manu; those that related to Artha were compiled by Brihaspati; and those that referred to Kama were expounded by Nandi, the follower of Mahadeva, in one thousand chapters.

1.1.7

bṛhaspatir arthādhikārikam.

In the beginning, the Lord of Beings created men and women, and in the form of commandments in one hundred thousand chapters laid down rules for regulating their existence with regard to Dharma, Artha, and Kama. Some of these commandments, namely those which treated of Dharma, were separately written by Swayambhu Manu; those that related to Artha were compiled by Brihaspati; and those that referred to Kama were expounded by Nandi, the follower of Mahadeva, in one thousand chapters.

1.1.8

mahādevānucaraś ca nandī sahasreṇādhyāyānāṃ pṛthak kāma-sūtraṃ provāca.

In the beginning, the Lord of Beings created men and women, and in the form of commandments in one hundred thousand chapters laid down rules for regulating their existence with regard to Dharma, Artha, and Kama. Some of these commandments, namely those which treated of Dharma, were separately written by Swayambhu Manu; those that related to Artha were compiled by Brihaspati; and those that referred to Kama were expounded by Nandi, the follower of Mahadeva, in one thousand chapters.

1.1.9

tad eva tu pañcabhir adhyāya-śatair auddālikiḥ śvetaketuḥ saṃcikṣepa.

Now these "Kama Sutra" (Aphorisms on Love), written by Nundi in one thousand chapters, were reproduced by Shvetaketu, the son of Uddvalaka, in an abbreviated form in five hundred chapters, and this work was again similarly reproduced in an abridged form, in one hundred and fifty chapters, by Babhravya, an inheritant of the Punchala (South of Delhi) country. These one hundred and fifty chapters were then put together under seven heads or parts named severally—

1.1.10

tad eva tu punar adhy:ardhenādhyāyaśatena [1]sādhāraṇa-[2]sāṃprayogika-[3]kanyā-saṃprayuktaka-[ 4]bhāryādhikārika-[5]pāradārika-[6]vaiśika-[7]aupaniṣadikaiḥ saptabhir adhikaraṇair bābhravyaḥ pāñcālaḥ saṃcikṣepa.

1st. Sadharana (general topics).

2nd. Samprayogika (embraces, etc.).

3rd. Kanya Samprayuktaka (union of males and females).

4th. Bharyadhikarika (on one's own wife).

5th. Paradarika (on the wives of other people).

6th. Vaisika (on courtezans).

7th. Aupamishadika (on the arts of seduction, tonic medicines, etc.).

Now these "Kama Sutra" (Aphorisms on Love), written by Nundi in one thousand chapters, were reproduced by Shvetaketu, the son of Uddvalaka, in an abbreviated form in five hundred chapters, and this work was again similarly reproduced in an abridged form, in one hundred and fifty chapters, by Babhravya, an inheritant of the Punchala (South of Delhi) country. These one hundred and fifty chapters were then put together under seven heads or parts named severally—

1.1.11

tasya ṣaṣṭaṃ vaiśikam adhikaraṇaṃ pāṭaliputrakāṇāṃ gaṇikānāṃ niyogād dattakaḥ pṛthak cakāra.

The sixth part of this last work was separately expounded by Dattaka at the request of the public women of Pataliputra (Patna), and in the same way Charayana explained the first part of it. The remaining parts, viz., the second, third, fourth, fifth, and seventh were each separately expounded by:—

1.1.12

tat-prasaṅgāc cārāyaṇaḥ sādhāraṇam adhikaraṇaṃ provāca. suvarṇanābhaḥ sāṃprayogikam. ghoṭakamukhaḥ kanyā-saṃprayuktakam. gonardīyo bhāryādhikārikam. goṇikāputraḥ pāradārikam. kucumāra aupaniṣadikam iti.

Suvarnanabha (second part).

Ghotakamukha (third part).

Gonatdiya (fourth part).

Gonikaputra (fifth part).

Kuchumara (seventh part), respectively.

The sixth part of this last work was separately expounded by Dattaka at the request of the public women of Pataliputra (Patna), and in the same way Charayana explained the first part of it. The remaining parts, viz., the second, third, fourth, fifth, and seventh were each separately expounded by:—

1.1.13

evaṃ bahubhir ācāryais tac chāstraṃ khaṇḍaśaḥ praṇītam utsanna-kalpam abhūt.

Thus the work being written in part by different authors was almost unobtainable, and as the parts which were expounded by Dattaka and the others treated only of the particular branches of the subject to which each part related, and moreover as the original work of Babhravya was difficult to be mastered on account of its length, Vatsyayana, therefore, composed this work in a small volume as an abstract of the whole of the works of the above-named authors.

1.1.14

tatra dattakādibhiḥ praṇītānāṃ śāstrāvayavānām ekadeśatvāt mahad iti ca bābhravīyasya dur:ādhyeyatvāt saṃkṣipya sarvam artham alpena granthena kāmasūtram idaṃ praṇītam.

Thus the work being written in part by different authors was almost unobtainable, and as the parts which were expounded by Dattaka and the others treated only of the particular branches of the subject to which each part related, and moreover as the original work of Babhravya was difficult to be mastered on account of its length, Vatsyayana, therefore, composed this work in a small volume as an abstract of the whole of the works of the above-named authors.

1.1.15

tasyāyaṃ prakaraṇādhikaraṇa-samuddeśaḥ

1.1.16

śāstra-saṃgrahaḥ. trivarga-pratipattiḥ. vidyāsamuddeśaḥ. nāgaraka-vṛttam. nāyaka-sahāya-dūtī-karmavimarśaḥ. iti sādhāraṇaṃ prathamādhikaraṇam adhyāyaḥ pañca prakaraṇāni pañca.

1.1.17

pramāṇa-kālā-bhāvebhyo ratāvasthāpanam. prīti-viśeṣāḥ. āliṅgana-vicārāḥ. cumbana-vikalpāḥ..nakharadana-jātayaḥ. daśana-cchedya-vidhayaḥ. deśyā upacārāḥ saṃveśana-prakārāḥ citra-ratāni prahaṇa-yogaḥ tad-yuktāś ca sītkṛtopakramāḥ puruṣāyitam puruṣopasṛptāni aupariṣṭakam ratārambhāvasānikam rata-viśeṣāḥ praṇaya-kalahaḥ iti sāṃprayogikaṃ dvitīyam adhikaraṇam. adhyayā daśa prakaraṇāni saptadaśa.

1.1.18

varaṇa-vidhānam sambandha-nirṇayaḥ kanyā-visrambhaṇam bālāyāḥ upakramāḥ iṅgitākāra-sūcanam eka-puruṣābhiyogaḥ prayojyasyopāvartaṇam abhiyogataś ca kanyāyāḥ pratipattiḥ vivāha-yogaḥ iti kanyā-saṃprayuktakaṃ tṛtīyādhikaraṇam. adhyāyāḥ pañca prakaraṇāni nava

1.1.19

ekacāriṇī-vṛttam pravāsacāryā sapatnīṣu jyeṣṭhā-vṛttam kaniṣṭhā-vṛttam punarbhū-vṛttam durbhagā-vṛttam āntaḥpurikam puruṣasya bahvīṣu pratipattiḥ iti bhāryādhikārikaṃ caturtham adhikaraṇam adhyāyau dvau prakaraṇāny aṣṭau

1.1.20

strī-puruṣa-śīlāvasthāpanam vyāvarttana-kāraṇāni strīṣu siddhāḥ puruṣāḥ a:yatna-sādhyā yoṣitaḥ paricaya-kāraṇāni abhiyogāḥ bhāva-parīkṣā dūtī-karmāṇi īśvarakāmitam antaḥpurikaṃ dāra-rakṣitakam iti pāradārikaṃ pañcamam adhikaraṇam adhyāyāḥ ṣaṭ prakaraṇāni daśa((2))

1.1.21

gamya-cintā gamana-kāraṇāni upāvartana-vidhiḥ kāntānuvartanam arthāgamopāyāḥ virakta-liṅgāni virakta-pratipattiḥ niṣkāsana-prakārāḥ viśīrṇa-pratisaṃdhānam.lābhaviśeṣaḥ arthānarthānubandha-saṃśaya-vicāraḥ veśyā-viśeṣāś ca iti vaiśikaṃ ṣaṣṭam adhikaraṇam adhyāyaḥ ṣaṭ prakaraṇāni dvādaśa.

1.1.22

subhagaṃ-karaṇam vaśī-karaṇam vṛṣyāś ca yogāḥ naṣṭa-rāga-pratyānayanam vṛddhi-vidhayaḥ citrāś ca yogāḥ ity aupaniṣadikaṃ saptamam adhikaraṇam adhyāyau dvau prakaraṇāni ṣaṭ.

1.1.23

evaṃ ṣaṭtriṃśad adhyāyāḥ catuḥśaṣṭiḥ prakaraṇāni((3)) adhikaraṇāni sapta sa:pādaṃ śloka-sahasram iti śāstrasya saṃgrahaḥ.

1.1.24

saṃkṣepam imam uktvāsya vistāro 'taḥ pravakṣyate. iṣṭaṃ hi viduṣāṃ loke samāsa-vyāsa-bhāṣaṇam..

1.1_2

iti śrīvātsyāyanīye kāmasūtre sādhāraṇe prathame 'dhikaraṇe śāstra-saṃgrahaḥ prahamo 'dhyāyaḥ.

1.1.p1

leçon 2 atha trivarga-pratipatti-nāmako dvitīyo 'dhyāyaḥ.
section (prakaraṇa) 2 a) anuṣṭhāna

1.2.1

śatāyur vai puruṣo vibhajya kālam anyonyānubaddhaṃ parasparasyānupaghātakaṃ trivargaṃ seveta.

Man, the period of whose life is one hundred years, should practice Dharma, Artha, and Kama at different times and in such a manner that they may harmonize together and not clash in any way. He should acquire learning in his childhood, in his youth and middle age he should attend to Artha and Kama, and in his old age he should perform Dharma, and thus seek to gain Moksha, i.e., release from further transmigration. Or, on account of the uncertainty of life, he may practice them at times when they are enjoined to be practiced. But one thing is to be noted, he should lead the life of a religious student until he finishes his education.

1.2.2

bālye vidyā-grahaṇādīn arthān.

Man, the period of whose life is one hundred years, should practice Dharma, Artha, and Kama at different times and in such a manner that they may harmonize together and not clash in any way. He should acquire learning in his childhood, in his youth and middle age he should attend to Artha and Kama, and in his old age he should perform Dharma, and thus seek to gain Moksha, i.e., release from further transmigration. Or, on account of the uncertainty of life, he may practice them at times when they are enjoined to be practiced. But one thing is to be noted, he should lead the life of a religious student until he finishes his education.

1.2.3

kāmaṃ ca yauvane.

Man, the period of whose life is one hundred years, should practice Dharma, Artha, and Kama at different times and in such a manner that they may harmonize together and not clash in any way. He should acquire learning in his childhood, in his youth and middle age he should attend to Artha and Kama, and in his old age he should perform Dharma, and thus seek to gain Moksha, i.e., release from further transmigration. Or, on account of the uncertainty of life, he may practice them at times when they are enjoined to be practiced. But one thing is to be noted, he should lead the life of a religious student until he finishes his education.

1.2.4

sthāvire dharmaṃ mokṣaṃ ca.

Man, the period of whose life is one hundred years, should practice Dharma, Artha, and Kama at different times and in such a manner that they may harmonize together and not clash in any way. He should acquire learning in his childhood, in his youth and middle age he should attend to Artha and Kama, and in his old age he should perform Dharma, and thus seek to gain Moksha, i.e., release from further transmigration. Or, on account of the uncertainty of life, he may practice them at times when they are enjoined to be practiced. But one thing is to be noted, he should lead the life of a religious student until he finishes his education.

1.2.5

a:nityatvād āyuṣo yathopapādaṃ vā seveta.

Man, the period of whose life is one hundred years, should practice Dharma, Artha, and Kama at different times and in such a manner that they may harmonize together and not clash in any way. He should acquire learning in his childhood, in his youth and middle age he should attend to Artha and Kama, and in his old age he should perform Dharma, and thus seek to gain Moksha, i.e., release from further transmigration. Or, on account of the uncertainty of life, he may practice them at times when they are enjoined to be practiced. But one thing is to be noted, he should lead the life of a religious student until he finishes his education.

1.2.6

brahmacaryam eva tv ā vidyā-grahaṇāt. b) avabodhaḥ

Man, the period of whose life is one hundred years, should practice Dharma, Artha, and Kama at different times and in such a manner that they may harmonize together and not clash in any way. He should acquire learning in his childhood, in his youth and middle age he should attend to Artha and Kama, and in his old age he should perform Dharma, and thus seek to gain Moksha, i.e., release from further transmigration. Or, on account of the uncertainty of life, he may practice them at times when they are enjoined to be practiced. But one thing is to be noted, he should lead the life of a religious student until he finishes his education.

1.2.7

a:laukikatvād a:dṛṣṭārthatvād a:pravṛttānāṃ ajñādīnāṃ śāstrāt pravartanam lauki[ka]tvād dṛṣṭārthatvāc ca pravṛttebhyaś ca māṃsa-bhakṣaṇādibhyaḥ śāstrād eva nivāraṇaṃ dharmaḥ.

Dharma is obedience to the command of the Shastra or Holy Writ of the Hindoos to do certain things, such as the performance of sacrifices, which are not generally done, because they do not belong to this world, and produce no visible effect; and not to do other things, such as eating meat, which is often done because it belongs to this world, and has visible effects.

1.2.8

taṃ śruter dharmajña-samavāyāc ca pratipadyeta.

Dharma should be learnt from the Shruti (Holy Writ), and from those conversant with it.

1.2.9

vidyā-bhūmi-hiraṇya-paśu-dhānya-bhāṇḍopaskara-mitrādīnām arjanam arjitasya vivardhanam arthaḥ.

Artha is the acquisition of arts, land, gold, cattle, wealth, equipages, and friends. It is, further, the protection of what is acquired, and the increase of what is protected.

1.2.10

tam adhyakṣa-pracārād vārtā-samaya-vidbhyo vaṇigbhyaś ceti.

Artha should be learnt from the king's officers, and from merchants who may be versed in the ways of commerce.

1.2.11

śrotra-tvak-caksur-jihvā-ghrāṇānām ātma-saṃyuktena manasādhiṣṭhitānāṃ sveṣu sveṣu viṣayeṣv ānukūlyataḥ pravṛttiḥ kāmaḥ.

Kama is the enjoyment of appropriate objects by the five senses of hearing, feeling, seeing, tasting, and smelling, assisted by the mind together with the soul. The ingredient in this is a peculiar contact between the organ of sense and its object, and the consciousness of pleasure which arises from that contact is called Kama.

1.2.12

sparśa-viśeṣa-viṣayāt tv asyābhimānika-sukhānuviddhā phalavaty artha-pratītiḥ prādhānyāt kāmaḥ.

Kama is the enjoyment of appropriate objects by the five senses of hearing, feeling, seeing, tasting, and smelling, assisted by the mind together with the soul. The ingredient in this is a peculiar contact between the organ of sense and its object, and the consciousness of pleasure which arises from that contact is called Kama.

1.2.13

taṃ kāma-sūtrān nāgarika-jana-samavāyāc ca pratipadyeta.

Kama is to be learnt from the Kama Sutra (aphorisms on love) and from the practice of citizens.

1.2.14

eṣāṃ samavāye pūrvaḥ pūrvo garīyān.

When all the three, viz., Dharma, Artha, and Kama come together, the former is better than the one which follows it, i.e., Dharma is better than Artha, and Artha is better than Kama. But Artha should always be practiced by the king, for the livelihood of men is to be obtained from it only. Again, Kama being the occupation of public women, they should prefer it to the other two, and these are exceptions to the general rule.

1.2.15

arthaś ca rājñaḥ. tan-mūlatvāl loka-yātrāyāḥ. veśyāyāś ca iti trivarga-pratipattiḥ((4)). c) saṃpratipattiḥ

When all the three, viz., Dharma, Artha, and Kama come together, the former is better than the one which follows it, i.e., Dharma is better than Artha, and Artha is better than Kama. But Artha should always be practiced by the king, for the livelihood of men is to be obtained from it only. Again, Kama being the occupation of public women, they should prefer it to the other two, and these are exceptions to the general rule.

1.2.16

dharmasyā:laukikatvāt tad-abhidāyakaṃ śāstraṃ yuktam. upāya-pūrvakatvād artha-siddheḥ. upāya-pratipattiḥ śāstrāt.

Some learned men say that as Dharma is connected with things not belonging to this world, it is appropriately treated of in a book; and so also is Artha, because it is practiced only by the application of proper means, and a knowledge of those means can only be obtained by study and from books. But Kama being a thing which is practiced even by the brute creation, and which is to be found everywhere, does not want any work on the subject.

1.2.17

tiryag-yoniṣv api tu svayaṃ pravṛttatvāt kāmasya nityatvāc ca na śāstreṇa kṛtyam astīty ācāryāḥ.

Some learned men say that as Dharma is connected with things not belonging to this world, it is appropriately treated of in a book; and so also is Artha, because it is practiced only by the application of proper means, and a knowledge of those means can only be obtained by study and from books. But Kama being a thing which is practiced even by the brute creation, and which is to be found everywhere, does not want any work on the subject.

1.2.18

saṃprayoga-parādhīnatvāt strī-puṃsayor upāyam apekṣate.

This is not so. Sexual intercourse being a thing dependent on man and woman requires the application of proper means by them, and those means are to be learnt from the Kama Shastra. The non-application of proper means, which we see in the brute creation, is caused by their being unrestrained, and by the females among them only being fit for sexual intercourse at certain seasons and no more, and by their intercourse not being preceded by thought of any kind.

1.2.19

sā copāya-pratipattiḥ kāma-sūtrād iti vātsyāyanaḥ.

This is not so. Sexual intercourse being a thing dependent on man and woman requires the application of proper means by them, and those means are to be learnt from the Kama Shastra. The non-application of proper means, which we see in the brute creation, is caused by their being unrestrained, and by the females among them only being fit for sexual intercourse at certain seasons and no more, and by their intercourse not being preceded by thought of any kind.

1.2.20

tiryag-yoniṣu punar an:āvṛtatvāt śtrī-jāteś ca ṛtau yāvad arthaṃ pravṛtter a:buddhi-pūrvakatvāc ca pravṛttīnām an:upāyaḥ pratyayaḥ.

This is not so. Sexual intercourse being a thing dependent on man and woman requires the application of proper means by them, and those means are to be learnt from the Kama Shastra. The non-application of proper means, which we see in the brute creation, is caused by their being unrestrained, and by the females among them only being fit for sexual intercourse at certain seasons and no more, and by their intercourse not being preceded by thought of any kind.

1.2.21

na dharmāṃś caret. eṣyat-phalatvāt. saṃśayikatvāc ca.

The Lokayatikas say:—Religious ordinances should not be observed, for they bear a future fruit, and at the same time it is also doubtful whether they will bear any fruit at all. What foolish person will give away that which is in his own hands into the hands of another? Moreover, it is better to have a pigeon today than a peacock tomorrow; and a copper coin which we have the certainty of obtaining, is better than a gold coin, the possession of which is doubtful.

1.2.22

ko hy a:bāliśo hasta-gataṃ para-gataṃ kuryāt.

The Lokayatikas say:—Religious ordinances should not be observed, for they bear a future fruit, and at the same time it is also doubtful whether they will bear any fruit at all. What foolish person will give away that which is in his own hands into the hands of another? Moreover, it is better to have a pigeon today than a peacock tomorrow; and a copper coin which we have the certainty of obtaining, is better than a gold coin, the possession of which is doubtful.

1.2.23

varam adya kapotaḥ śvo mayūrāt.

The Lokayatikas say:—Religious ordinances should not be observed, for they bear a future fruit, and at the same time it is also doubtful whether they will bear any fruit at all. What foolish person will give away that which is in his own hands into the hands of another? Moreover, it is better to have a pigeon today than a peacock tomorrow; and a copper coin which we have the certainty of obtaining, is better than a gold coin, the possession of which is doubtful.

1.2.24

varaṃ sāṃśayikān niṣkād a:sāṃśayikaḥ kārṣāpaṇaḥ. iti laukāyatikāḥ..1.2.25 śāstrasyān:abhiśaṅkatvād abhicārānuvyāhārayoś ca kva cit phala-darśanān nakṣatra-candra- sūrya-tārā-graha-cakrasya lokārthaṃ buddhi-pūrvakam iva pravṛtter darśanād varṇāśramācāra-sthiti-lakṣaṇatvāc ca lokayātrāyā hasta-gatasya ca bījasya bhaviṣyataḥ sasyārthe tyāga-darśanāc cared dharmān iti vātsyāyanaḥ.

The Lokayatikas say:—Religious ordinances should not be observed, for they bear a future fruit, and at the same time it is also doubtful whether they will bear any fruit at all. What foolish person will give away that which is in his own hands into the hands of another? Moreover, it is better to have a pigeon today than a peacock tomorrow; and a copper coin which we have the certainty of obtaining, is better than a gold coin, the possession of which is doubtful.

1.2.26

nārthāṃś caret. prayatnato 'pi hy ete 'nuṣṭhīyamānā naiva kadā cit syuḥ an:anuṣṭhīyamānā api yadṛcchayā bhaveyuḥ.

Those who believe that destiny is the prime mover of all things say:—We should not exert ourselves to acquire wealth, for sometimes it is not acquired although we strive to get it, while at other times it comes to us of itself without any exertion on our part. Everything is therefore in the power of destiny, who is the lord of gain and loss, of success and defeat, of pleasure and pain. Thus we see that Bali was raised to the throne of Indra by destiny, and was also put down by the same power, and it is destiny only that can reinstate him.

1.2.27

tat sarvaṃ kāla-kāritam iti.

Those who believe that destiny is the prime mover of all things say:—We should not exert ourselves to acquire wealth, for sometimes it is not acquired although we strive to get it, while at other times it comes to us of itself without any exertion on our part. Everything is therefore in the power of destiny, who is the lord of gain and loss, of success and defeat, of pleasure and pain. Thus we see that Bali was raised to the throne of Indra by destiny, and was also put down by the same power, and it is destiny only that can reinstate him.

1.2.28

kāla eva hi puruṣān arthānarthayor jaya-parājayayoḥ sukha-duḥkhayoś ca sthāpayati.

Those who believe that destiny is the prime mover of all things say:—We should not exert ourselves to acquire wealth, for sometimes it is not acquired although we strive to get it, while at other times it comes to us of itself without any exertion on our part. Everything is therefore in the power of destiny, who is the lord of gain and loss, of success and defeat, of pleasure and pain. Thus we see that Bali was raised to the throne of Indra by destiny, and was also put down by the same power, and it is destiny only that can reinstate him.

1.2.29

kālena balir indraḥ kṛtaḥ. kālena vyaparopitaḥ. kāla eva punar apy enaṃ karteti kālakāraṇikāḥ.

Those who believe that destiny is the prime mover of all things say:—We should not exert ourselves to acquire wealth, for sometimes it is not acquired although we strive to get it, while at other times it comes to us of itself without any exertion on our part. Everything is therefore in the power of destiny, who is the lord of gain and loss, of success and defeat, of pleasure and pain. Thus we see that Bali was raised to the throne of Indra by destiny, and was also put down by the same power, and it is destiny only that can reinstate him.

1.2.30

puruṣa-kāra-pūrvakatvāt sarva-pravṛttīnām upāyaḥ pratyayaḥ.

It is not right to say so. As the acquisition of every object presupposes at all events some exertion on the part of man, the application of proper means may be said to be the cause of gaining all our ends, and this application of proper means being thus necessary (even where a thing is destined to happen), it follows that a person who does nothing will enjoy no happiness.

1.2.31

a:vaśyaṃ-bhāvino 'py arthasyopāya-pūrvakatvād eva. na niṣkarmaṇo bhadram astīti vātsyāyanaḥ.

It is not right to say so. As the acquisition of every object presupposes at all events some exertion on the part of man, the application of proper means may be said to be the cause of gaining all our ends, and this application of proper means being thus necessary (even where a thing is destined to happen), it follows that a person who does nothing will enjoy no happiness.

1.2.32

na kāmāṃś caret. dharmārthayoḥ pradhānayor evam anyeṣāṃ ca satāṃ pratyanīkatvāt. anarthajana-saṃsargam asad-vyavasāyam aśaucam an:āyatiṃ caite puruṣasya janayanti.

Those who are inclined to think that Artha is the chief object to be obtained argue thus. Pleasures should not be sought for, because they are obstacles to the practice of Dharma and Artha, which are both superior to them, and are also disliked by meritorious persons. Pleasures also bring a man into distress, and into contact with low persons; they cause him to commit unrighteous deeds, and produce impurity in him; they make him regardless of the future, and encourage carelessness and levity. And lastly, they cause him to be disbelieved by all, received by none, and despised by everybody, including himself. It is notorious, moreover, that many men who have given themselves up to pleasure alone, have been ruined along with their families and relations. Thus, King Dandakya, of the Bhoja dynasty, carried off a Brahman's daughter with evil intent, and was eventually ruined and lost his kingdom. Indra, too, having violated the chastity of Ahalya was made to suffer for it. In a like manner the mighty Kichaka, who tried to seduce Draupadi, and Ravana, who attempted to gain over Sita, were punished for their crimes. These and many others fell by reason of their pleasures.

1.2.33

tathā pramādaṃ lāghavam a:pratyayam a:grāhyatāṃ ca.

Those who are inclined to think that Artha is the chief object to be obtained argue thus. Pleasures should not be sought for, because they are obstacles to the practice of Dharma and Artha, which are both superior to them, and are also disliked by meritorious persons. Pleasures also bring a man into distress, and into contact with low persons; they cause him to commit unrighteous deeds, and produce impurity in him; they make him regardless of the future, and encourage carelessness and levity. And lastly, they cause him to be disbelieved by all, received by none, and despised by everybody, including himself. It is notorious, moreover, that many men who have given themselves up to pleasure alone, have been ruined along with their families and relations. Thus, King Dandakya, of the Bhoja dynasty, carried off a Brahman's daughter with evil intent, and was eventually ruined and lost his kingdom. Indra, too, having violated the chastity of Ahalya was made to suffer for it. In a like manner the mighty Kichaka, who tried to seduce Draupadi, and Ravana, who attempted to gain over Sita, were punished for their crimes. These and many others fell by reason of their pleasures.

1.2.34

bahavaś ca kāma-vaśa-gāḥ sa:gaṇā eva vinaṣṭāḥ śrūyante.

Those who are inclined to think that Artha is the chief object to be obtained argue thus. Pleasures should not be sought for, because they are obstacles to the practice of Dharma and Artha, which are both superior to them, and are also disliked by meritorious persons. Pleasures also bring a man into distress, and into contact with low persons; they cause him to commit unrighteous deeds, and produce impurity in him; they make him regardless of the future, and encourage carelessness and levity. And lastly, they cause him to be disbelieved by all, received by none, and despised by everybody, including himself. It is notorious, moreover, that many men who have given themselves up to pleasure alone, have been ruined along with their families and relations. Thus, King Dandakya, of the Bhoja dynasty, carried off a Brahman's daughter with evil intent, and was eventually ruined and lost his kingdom. Indra, too, having violated the chastity of Ahalya was made to suffer for it. In a like manner the mighty Kichaka, who tried to seduce Draupadi, and Ravana, who attempted to gain over Sita, were punished for their crimes. These and many others fell by reason of their pleasures.

1.2.35

yathā dāṇḍakyo nāma bhojaḥ kāmād brāhmaṇa-kanyām abhimanyamānaḥ sa:bandhu-rāṣṭro vinanāśa((5)).

Those who are inclined to think that Artha is the chief object to be obtained argue thus. Pleasures should not be sought for, because they are obstacles to the practice of Dharma and Artha, which are both superior to them, and are also disliked by meritorious persons. Pleasures also bring a man into distress, and into contact with low persons; they cause him to commit unrighteous deeds, and produce impurity in him; they make him regardless of the future, and encourage carelessness and levity. And lastly, they cause him to be disbelieved by all, received by none, and despised by everybody, including himself. It is notorious, moreover, that many men who have given themselves up to pleasure alone, have been ruined along with their families and relations. Thus, King Dandakya, of the Bhoja dynasty, carried off a Brahman's daughter with evil intent, and was eventually ruined and lost his kingdom. Indra, too, having violated the chastity of Ahalya was made to suffer for it. In a like manner the mighty Kichaka, who tried to seduce Draupadi, and Ravana, who attempted to gain over Sita, were punished for their crimes. These and many others fell by reason of their pleasures.

1.2.36

devarājaś ca_ahalyām ati-balaś ca kīcako draupadīṃ rāvaṇaś ca sītām apare cānye ca bahavo dṛśyante kāma-vaśa-gā vinaṣṭā ity arthacintakāḥ.

Those who are inclined to think that Artha is the chief object to be obtained argue thus. Pleasures should not be sought for, because they are obstacles to the practice of Dharma and Artha, which are both superior to them, and are also disliked by meritorious persons. Pleasures also bring a man into distress, and into contact with low persons; they cause him to commit unrighteous deeds, and produce impurity in him; they make him regardless of the future, and encourage carelessness and levity. And lastly, they cause him to be disbelieved by all, received by none, and despised by everybody, including himself. It is notorious, moreover, that many men who have given themselves up to pleasure alone, have been ruined along with their families and relations. Thus, King Dandakya, of the Bhoja dynasty, carried off a Brahman's daughter with evil intent, and was eventually ruined and lost his kingdom. Indra, too, having violated the chastity of Ahalya was made to suffer for it. In a like manner the mighty Kichaka, who tried to seduce Draupadi, and Ravana, who attempted to gain over Sita, were punished for their crimes. These and many others fell by reason of their pleasures.

1.2.37

śarīra-sthiti-hetutvād āhāra-sa:dharmāṇo hi kāmāḥ. phala-bhūtāś ca dharmārthayoḥ.

This objection cannot be sustained, for pleasures, being as necessary for the existence and well being of the body as food, are consequently equally required. They are, moreover, the results of Dharma and Artha. Pleasures are therefore, to be followed with moderation and caution. No one refrains from cooking food because there are beggars to ask for it, or from sowing seed because there are deer to destroy the corn when it is grown up.

1.2.38

boddhavyaṃ tu doṣeṣv iva. na hi bhikṣukāḥ santīti sthālyo nādhiśrīyante. na hi mṛgāḥ santīti yavā nopyanta iti vātsyāyanaḥ.

This objection cannot be sustained, for pleasures, being as necessary for the existence and well being of the body as food, are consequently equally required. They are, moreover, the results of Dharma and Artha. Pleasures are therefore, to be followed with moderation and caution. No one refrains from cooking food because there are beggars to ask for it, or from sowing seed because there are deer to destroy the corn when it is grown up.

1.2.39

bhavanti cātra ślokāḥ
evam arthaṃ ca kāmaṃ ca dharmaṃ copācaran naraḥ. ihāmutra ca niḥśalyam atyantaṃ sukham aśnute..
1.2.40v1 kiṃ syāt paratrety āśaṅkā kārye yasmin na jāyate. na cārtha-ghnaṃ sukhaṃ ceti śiṣṭās tatra vyavasthitāḥ..
1.2.40v2 trivarga-sādhakaṃ yat syād dvayor ekasya vā punaḥ. kāryaṃ tad api kurvīta na tv ekārthaṃ dvi-bādhakam..

Thus a man practicing Dharma, Artha, and Kama enjoys happiness both in this world and in the world to come. The good perform those actions in which there is no fear as to what is to result from them in the next world, and in which there is no danger to their welfare. Any action which conduces to the practice of Dharma, Artha, and Kama together, or of any two, or even one of them, should be performed, but an action which conduces to the practice of one of them at the expense of the remaining two should not be performed.

1.2_2

iti śrīvātsyāyanīye kāmasūtre sādhāraṇe prathame 'dhikaraṇe trivarga-pratipattir dvitīyo 'dhyāyaḥ.((6))

1.2.p1

leçon 3 atha vidyāsamuddeśa-prakaraṇa-nāmakaḥ tṛtīyo 'dhyāyaḥ
section (prakaraṇa) 3

1.3.1

dharmārthāṅgavidyā-kālān an:uparodhayan kāma-sūtraṃ tad-aṅga-vidyāś ca puruṣo 'dhīyīta.

Man should study the Kama Sutra and the arts and sciences subordinate thereto, in addition to the study of the arts and sciences contained in Dharma and Artha. Even young maids should study this Kama Sutra along with its arts and sciences before marriage, and after it they should continue to do so with the consent of their husbands.

1.3.2

prāg yauvanāt strī. prattā ca patyur abhiprāyāt.

Man should study the Kama Sutra and the arts and sciences subordinate thereto, in addition to the study of the arts and sciences contained in Dharma and Artha. Even young maids should study this Kama Sutra along with its arts and sciences before marriage, and after it they should continue to do so with the consent of their husbands.

1.3.3

yoṣitāṃ śāstra-grahaṇasyābhāvād an:arthakam iha śāstre strī-śāsanam ity ācāryāḥ.

Here some learned men object, and say that females, not being allowed to study any science, should not study the Kama Sutra.

1.3.4

prayoga-grahaṇaṃ tv āsām. prayogasya ca śāstra-pūrvakatvād iti vātsyāyanaḥ.

But Vatsyayana is of opinion that this objection does not hold good, for women already know the practice of Kama Sutra, and that practice is derived from the Kama Shastra, or the science of Kama itself. Moreover, it is not only in this but in many other cases that though the practice of a science is known to all, only a few persons are acquainted with the rules and laws on which the science is based. Thus the Yadnikas or sacrificers, though ignorant of grammar, make use of appropriate words when addressing the different Deities, and do not know how these words are framed. Again, persons do the duties required of them on auspicious days, which are fixed by astrology, though they are not acquainted with the science of astrology. In a like manner riders of horses and elephants train these animals without knowing the science of training animals, but from practice only. And similarly the people of the most distant provinces obey the laws of the kingdom from practice and because there is a king over them, and without further reason. And from experience we find that some women, such as the daughters of princes and their ministers, and public women, are actually versed in the Kama Shastra.

1.3.5

tan na kevalam ihaiva. sarvatra hi loke kati cid eva śāstra-jñāḥ. sarva-jana-viṣayaś ca prayogaḥ.

But Vatsyayana is of opinion that this objection does not hold good, for women already know the practice of Kama Sutra, and that practice is derived from the Kama Shastra, or the science of Kama itself. Moreover, it is not only in this but in many other cases that though the practice of a science is known to all, only a few persons are acquainted with the rules and laws on which the science is based. Thus the Yadnikas or sacrificers, though ignorant of grammar, make use of appropriate words when addressing the different Deities, and do not know how these words are framed. Again, persons do the duties required of them on auspicious days, which are fixed by astrology, though they are not acquainted with the science of astrology. In a like manner riders of horses and elephants train these animals without knowing the science of training animals, but from practice only. And similarly the people of the most distant provinces obey the laws of the kingdom from practice and because there is a king over them, and without further reason. And from experience we find that some women, such as the daughters of princes and their ministers, and public women, are actually versed in the Kama Shastra.

1.3.6

prayogasya ca dūrastham api śāstram eva hetuḥ.

But Vatsyayana is of opinion that this objection does not hold good, for women already know the practice of Kama Sutra, and that practice is derived from the Kama Shastra, or the science of Kama itself. Moreover, it is not only in this but in many other cases that though the practice of a science is known to all, only a few persons are acquainted with the rules and laws on which the science is based. Thus the Yadnikas or sacrificers, though ignorant of grammar, make use of appropriate words when addressing the different Deities, and do not know how these words are framed. Again, persons do the duties required of them on auspicious days, which are fixed by astrology, though they are not acquainted with the science of astrology. In a like manner riders of horses and elephants train these animals without knowing the science of training animals, but from practice only. And similarly the people of the most distant provinces obey the laws of the kingdom from practice and because there is a king over them, and without further reason. And from experience we find that some women, such as the daughters of princes and their ministers, and public women, are actually versed in the Kama Shastra.

1.3.7

asti vyākaraṇam ity avaiyākaraṇā api yājñikā ūhaṃ kratuṣu prayuñjate.

But Vatsyayana is of opinion that this objection does not hold good, for women already know the practice of Kama Sutra, and that practice is derived from the Kama Shastra, or the science of Kama itself. Moreover, it is not only in this but in many other cases that though the practice of a science is known to all, only a few persons are acquainted with the rules and laws on which the science is based. Thus the Yadnikas or sacrificers, though ignorant of grammar, make use of appropriate words when addressing the different Deities, and do not know how these words are framed. Again, persons do the duties required of them on auspicious days, which are fixed by astrology, though they are not acquainted with the science of astrology. In a like manner riders of horses and elephants train these animals without knowing the science of training animals, but from practice only. And similarly the people of the most distant provinces obey the laws of the kingdom from practice and because there is a king over them, and without further reason. And from experience we find that some women, such as the daughters of princes and their ministers, and public women, are actually versed in the Kama Shastra.

1.3.8

asti jyautiṣam iti puṇyāheṣu karma kurvate.

But Vatsyayana is of opinion that this objection does not hold good, for women already know the practice of Kama Sutra, and that practice is derived from the Kama Shastra, or the science of Kama itself. Moreover, it is not only in this but in many other cases that though the practice of a science is known to all, only a few persons are acquainted with the rules and laws on which the science is based. Thus the Yadnikas or sacrificers, though ignorant of grammar, make use of appropriate words when addressing the different Deities, and do not know how these words are framed. Again, persons do the duties required of them on auspicious days, which are fixed by astrology, though they are not acquainted with the science of astrology. In a like manner riders of horses and elephants train these animals without knowing the science of training animals, but from practice only. And similarly the people of the most distant provinces obey the laws of the kingdom from practice and because there is a king over them, and without further reason. And from experience we find that some women, such as the daughters of princes and their ministers, and public women, are actually versed in the Kama Shastra.

1.3.9

tathāśvārohā gajārohāś cāśvān gajāṃś cān:adhigata-śāstrā api vinayante.

But Vatsyayana is of opinion that this objection does not hold good, for women already know the practice of Kama Sutra, and that practice is derived from the Kama Shastra, or the science of Kama itself. Moreover, it is not only in this but in many other cases that though the practice of a science is known to all, only a few persons are acquainted with the rules and laws on which the science is based. Thus the Yadnikas or sacrificers, though ignorant of grammar, make use of appropriate words when addressing the different Deities, and do not know how these words are framed. Again, persons do the duties required of them on auspicious days, which are fixed by astrology, though they are not acquainted with the science of astrology. In a like manner riders of horses and elephants train these animals without knowing the science of training animals, but from practice only. And similarly the people of the most distant provinces obey the laws of the kingdom from practice and because there is a king over them, and without further reason. And from experience we find that some women, such as the daughters of princes and their ministers, and public women, are actually versed in the Kama Shastra.

1.3.10

tathāsti rājeti dūrasthā api janapadā na maryādām ativartante tadvad etat.

But Vatsyayana is of opinion that this objection does not hold good, for women already know the practice of Kama Sutra, and that practice is derived from the Kama Shastra, or the science of Kama itself. Moreover, it is not only in this but in many other cases that though the practice of a science is known to all, only a few persons are acquainted with the rules and laws on which the science is based. Thus the Yadnikas or sacrificers, though ignorant of grammar, make use of appropriate words when addressing the different Deities, and do not know how these words are framed. Again, persons do the duties required of them on auspicious days, which are fixed by astrology, though they are not acquainted with the science of astrology. In a like manner riders of horses and elephants train these animals without knowing the science of training animals, but from practice only. And similarly the people of the most distant provinces obey the laws of the kingdom from practice and because there is a king over them, and without further reason. And from experience we find that some women, such as the daughters of princes and their ministers, and public women, are actually versed in the Kama Shastra.

1.3.11

santy api khalu śāstra-prahata-buddhayo gaṇikā rāja-putryo mahāmātra-duhitaraś ca.

But Vatsyayana is of opinion that this objection does not hold good, for women already know the practice of Kama Sutra, and that practice is derived from the Kama Shastra, or the science of Kama itself. Moreover, it is not only in this but in many other cases that though the practice of a science is known to all, only a few persons are acquainted with the rules and laws on which the science is based. Thus the Yadnikas or sacrificers, though ignorant of grammar, make use of appropriate words when addressing the different Deities, and do not know how these words are framed. Again, persons do the duties required of them on auspicious days, which are fixed by astrology, though they are not acquainted with the science of astrology. In a like manner riders of horses and elephants train these animals without knowing the science of training animals, but from practice only. And similarly the people of the most distant provinces obey the laws of the kingdom from practice and because there is a king over them, and without further reason. And from experience we find that some women, such as the daughters of princes and their ministers, and public women, are actually versed in the Kama Shastra.

1.3.12

tasmād vaiśvāsikāj janād rahasi prayogāñ chāstram ekadeśaṃ vā strī gṛhṇīyāt.

A female, therefore, should learn the Kama Shastra, or at least a part of it, by studying its practice from some confidential friend. She should study alone in private the sixty-four practices that form a part of the Kama Shastra. Her teacher should be one of the following persons, viz., the daughter of a nurse brought up with her and already married, or a female friend who can be trusted in everything, or the sister of her mother (i.e., her aunt), or an old female servant, or a female beggar who may have formerly lived in the family, or her own sister, who can always be trusted.

1.3.13

abhyāsa-prayojyāṃś ca cātuḥṣaṣṭikān yogān kanyā rahasy ekākiny abhyaset.

A female, therefore, should learn the Kama Shastra, or at least a part of it, by studying its practice from some confidential friend. She should study alone in private the sixty-four practices that form a part of the Kama Shastra. Her teacher should be one of the following persons, viz., the daughter of a nurse brought up with her and already married, or a female friend who can be trusted in everything, or the sister of her mother (i.e., her aunt), or an old female servant, or a female beggar who may have formerly lived in the family, or her own sister, who can always be trusted.

1.3.14

ācāryās tu kanyānāṃ pravṛtta-puruṣa-saṃprayogā saha:saṃpravṛddhā dhātreyikā. tathā:bhūtā vā nir:atyaya-saṃbhāṣaṇā sakhī. savayāś ca mātṛ-śvasā. visrabdhā tat-sthānīyā vṛddha-dāsī. pūrva-saṃsṛṣṭā vā bhikṣukī. svasā ca viśvāsa-prayogāt.

A female, therefore, should learn the Kama Shastra, or at least a part of it, by studying its practice from some confidential friend. She should study alone in private the sixty-four practices that form a part of the Kama Shastra. Her teacher should be one of the following persons, viz., the daughter of a nurse brought up with her and already married, or a female friend who can be trusted in everything, or the sister of her mother (i.e., her aunt), or an old female servant, or a female beggar who may have formerly lived in the family, or her own sister, who can always be trusted.

1.3.15

gītam (1), vādyam (2), nṛtyam (3), ālekhyam (4), viśeṣakacchedyam (5), taṇḍula-kusuma-vali- vikārāḥ (6), puṣpāstaraṇam (7), daśana-vasanāgarāgaḥ (8), maṇi-bhūmikā-karma (9), śayana-racanam (10), udaka-vādyam (11), udakāghātaḥ (), citrāś ca yogāḥ (13), mālya-grathana- vikalpāḥ (14), śekharakāpīḍa-yojanam (15), nepathya-prayogāḥ (16), karṇa-pattra- bhaṅgāḥ (17), gandha-yuktiḥ (18), bhūṣaṇa-yojanam (19), aindrajālāḥ (20), kaucumārāś ca (21), hasta-lāghavam (22), vicitra-śāka-yūṣa-bhakṣya-vikāra-kriyā (23),.pānakarasarāgāsava-yojanam (24), sūcīvāna-karmāṇi (25), sūtrakrīḍā (26), vīṇā-ḍamaruka-vādyāni (27), prahelikā (28), pratimālā (29), durvācaka-yogāḥ (30), pustaka-vācanam (31), nāṭakākhyāyikā-darśanam (32), kāvya-samasyāpūraṇam (33), paṭṭikāvāna-vetra-vikalpāḥ (34),takṣa-karmāṇi (35), takṣaṇam (36), vāstu-vidyā (37), rūpya-parīkṣā (38), dhātu-vādaḥ (39), maṇi-rāgākara-jñānam (40), vṛkṣāyurveda-yogāḥ (41), meṣa-kukkuṭa-lāvaka-yuddha-vidhiḥ (42), śuka-sārikā-pralāpanam (43), utsādane saṃvāhane keśamardane ca kauśalam (44),akṣara-muṣtikākathanam
(45), mlecchita-vikalpāḥ (46), deśa-bhāṣā-vijñānam (47), puṣpa-śakaṭikā (48), nimitta-jñānam (49), yantra-mātṛkā (50), dhāraṇa-mātṛkā (51), sampāṭhyam (52), mānasī kāvya-kriyā (53), abhidhānakośaḥ (54), chando-jñānam (55), kriyā-kalpaḥ (56), chalitaka-yogāḥ (57), vastragopanāni (58), dyūta-viśeṣaḥ (59), ākarṣa-krīḍā (60), bāla-krīḍanakāni (61), vainayikīnām (62), vaijayikīnām (63), vyāyāmikīnāṃ ca (64) vidyānāṃ jñānam iti catuḥ-ṣaṣṭir aṅga-vidyā. kāmasūtrāvayavinyaḥ.

The following are the arts to be studied, together with the Kama Sutra:—

Singing.

Playing on musical instruments.

Dancing.

Union of dancing, singing, and playing instrumental music.

Writing and drawing.

Tattooing.

Arraying and adorning an idol with rice and flowers.

Spreading and arranging beds or couches of flowers, or flowers upon the ground.

Coloring the teeth, garments, hair, nails and bodies, i.e., staining, dyeing, coloring and painting the same.

Fixing stained glass into a floor.

The art of making beds, and spreading out carpets and cushions for reclining.

Playing on musical glasses filled with water.

Storing and accumulating water in aqueducts, cisterns, and reservoirs.

Picture making, trimming, and decorating.

Stringing of rosaries, necklaces, garlands, and wreaths.

Binding of turbans and chaplets, and making crests and top-knots of flowers.

Scenic representations. Stage playing.

Art of making ear ornaments.

Art of preparing perfumes and odors.

Proper disposition of jewels and decorations, and adornment in dress.

Magic or sorcery.

Quickness of hand or manual skill.

Culinary art, i.e., cooking and cookery.

Making lemonades, sherbets, acidulated drinks, and spirituous extracts with proper flavor and color.

Tailor's work and sewing.

Making parrots, flowers, tufts, tassels, bunches, bosses, knobs, etc., out of yarn or thread.

Solution of riddles, enigmas, covert speeches, verbal puzzles, and enigmatical questions.

A game, which consisted in repeating verses, and as one person finished, another person had to commence at once, repeating another verse, beginning with the same letter with which the last speaker’s verse ended, whoever failed to repeat, was considered to have lost and to be subject to pay a forfeit or stake of some kind.

The art of mimicry or imitation.

Reading, including chanting and intoning.

Study of sentences difficult to pronounce. It is played as a game chiefly by women and children, and consists of a difficult sentence being given, and when repeated quickly, the words are often transposed or badly pronounced.

Practice with sword, single stick, quarter staff, and bow and arrow.

Drawing inferences, reasoning or infering.

Carpentry, or the work of a carpenter.

Architecture, or the art of building.

Knowledge about gold and silver coins, and jewels and gems.

Chemistry and mineralogy.

Coloring jewels, gems and beads.

Knowledge of mines and quarries.

Gardening; knowledge of treating the diseases of trees and plants, of nourishing them, and determining their ages.

Art of cock fighting, quail fighting, and ram fighting.

Art of teaching parrots and starlings to speak.

Art of applying perfumed ointments to the body, and of dressing the hair with unguents and perfumes and braiding it.

The art of understanding writing in cypher and the writing of words in a peculiar way.

The art of speaking by changing the forms of words. It is of various kinds. Some speak by changing the beginning and end of words, others by adding unnecessary letters between every syllable of a word, and so on.

Knowledge of languages and of the vernacular dialects.

Art of making flower carriages.

Art of framing mystical diagrams, of addressing spells and charms, and binding armlets.

Mental exercises, such as completing stanzas or verses on receiving a part of them; or supplying one, two or three lines when the remaining lines are given indiscriminately from different verses, so as to make the whole an entire verse with regard to its meaning; or arranging the words of a verse written irregularly by separating the vowels from the consonants, or leaving them out altogether; or putting into verse or prose sentences represented by signs or symbols. There are many other such exercises.

Composing poems.

Knowledge of dictionaries and vocabularies.

Knowledge of ways of changing and disguising the appearance of persons.

Knowledge of the art of changing the appearance of things, such as making cotton to appear as silk, coarse and common things to appear as fine and good.

Various ways of gambling.

Art of obtaining possession of the property of others by means of muntras or incantations.

Skill in youthful sports.

Knowledge of the rules of society, and of how to pay respects and compliments to others.

Knowledge of the art of war, of arms, armies, etc.

Knowledge of gymnastics.

Art of knowing the character of a man from his features.

Knowledge of scanning or constructing verses.

Arithmetical recreations.

Making artificial flowers.

Making figures and images in clay.