Kamasutra 2.9

2.9.1

dvividhā tṛtīya-prakṛtiḥ strī-rūpiṇī puruṣa-rūpiṇī ca.

There are two kinds of eunuchs, those that are disguised as males, and those that are disguised as females. Eunuchs disguised as females imitate their dress, speech, gestures, tenderness, timidity, simplicity, softness and bashfulness. The acts that are done on the jaghana or middle parts of women, are done in the mouths of these eunuchs, and this is called Auparishtaka. These eunuchs derive their imaginative pleasure, and their livelihood from this kind of congress, and they lead the life of courtezans. So much concerning eunuchs disguised as females.

2.9.2

tatra strī-rūpiṇī striyā veṣam ālāpaṃ līlāṃ bhāvaṃ mṛdutvaṃ bhīrutvaṃ mugdhatām a:sahiṣṇutāṃ vrīḍāṃ cānukurvīta.

There are two kinds of eunuchs, those that are disguised as males, and those that are disguised as females. Eunuchs disguised as females imitate their dress, speech, gestures, tenderness, timidity, simplicity, softness and bashfulness. The acts that are done on the jaghana or middle parts of women, are done in the mouths of these eunuchs, and this is called Auparishtaka. These eunuchs derive their imaginative pleasure, and their livelihood from this kind of congress, and they lead the life of courtezans. So much concerning eunuchs disguised as females.

2.9.3

tasya vadane jaghana-karma. tad aupariṣṭakam ācakṣate.

There are two kinds of eunuchs, those that are disguised as males, and those that are disguised as females. Eunuchs disguised as females imitate their dress, speech, gestures, tenderness, timidity, simplicity, softness and bashfulness. The acts that are done on the jaghana or middle parts of women, are done in the mouths of these eunuchs, and this is called Auparishtaka. These eunuchs derive their imaginative pleasure, and their livelihood from this kind of congress, and they lead the life of courtezans. So much concerning eunuchs disguised as females.

2.9.4

sā tato ratim ābhimānikīṃ vṛttiṃ ca lipset.

There are two kinds of eunuchs, those that are disguised as males, and those that are disguised as females. Eunuchs disguised as females imitate their dress, speech, gestures, tenderness, timidity, simplicity, softness and bashfulness. The acts that are done on the jaghana or middle parts of women, are done in the mouths of these eunuchs, and this is called Auparishtaka. These eunuchs derive their imaginative pleasure, and their livelihood from this kind of congress, and they lead the life of courtezans. So much concerning eunuchs disguised as females.

2.9.5

veśyāvac caritaṃ prakāśayet. iti strī-rūpiṇī.

There are two kinds of eunuchs, those that are disguised as males, and those that are disguised as females. Eunuchs disguised as females imitate their dress, speech, gestures, tenderness, timidity, simplicity, softness and bashfulness. The acts that are done on the jaghana or middle parts of women, are done in the mouths of these eunuchs, and this is called Auparishtaka. These eunuchs derive their imaginative pleasure, and their livelihood from this kind of congress, and they lead the life of courtezans. So much concerning eunuchs disguised as females.

2.9.6

puruṣa-rūpiṇī tu prachanna-kāmā puruṣaṃ lipsamānā saṃvāhaka-bhāvam upajīvet.

Eunuchs disguised as males keep their desires secret, and when they wish to do anything they lead the life of shampooers. Under the pretence of shampooing, an eunuch of this kind embraces and draws towards himself the thighs of the man whom he is shampooing, and after this he touches the joints of his thighs and his jaghana or central portions of his body. Then, if he finds the lingam of the man erect, he presses it with his hands, and chaffs him for getting into that state. If after this, and after knowing his intention, the man does not tell the eunuch to proceed, then the latter does it of his own accord and begins the congress. If, however, he is ordered by the man to do it, then he disputes with him, and only consents at last with difficulty.

2.9.7

saṃvāhane pariṣvajamāneva gātrair ūrū nāyakasya mṛdnīyāt.

Eunuchs disguised as males keep their desires secret, and when they wish to do anything they lead the life of shampooers. Under the pretence of shampooing, an eunuch of this kind embraces and draws towards himself the thighs of the man whom he is shampooing, and after this he touches the joints of his thighs and his jaghana or central portions of his body. Then, if he finds the lingam of the man erect, he presses it with his hands, and chaffs him for getting into that state. If after this, and after knowing his intention, the man does not tell the eunuch to proceed, then the latter does it of his own accord and begins the congress. If, however, he is ordered by the man to do it, then he disputes with him, and only consents at last with difficulty.

2.9.8

prasṛta-paricayā coru-mūlaṃ sa:jaghanam iti saṃspṛśet.

Eunuchs disguised as males keep their desires secret, and when they wish to do anything they lead the life of shampooers. Under the pretence of shampooing, an eunuch of this kind embraces and draws towards himself the thighs of the man whom he is shampooing, and after this he touches the joints of his thighs and his jaghana or central portions of his body. Then, if he finds the lingam of the man erect, he presses it with his hands, and chaffs him for getting into that state. If after this, and after knowing his intention, the man does not tell the eunuch to proceed, then the latter does it of his own accord and begins the congress. If, however, he is ordered by the man to do it, then he disputes with him, and only consents at last with difficulty.

2.9.9

tatra sthira-liṅgatām upalabhya cāsya pāṇi-manthena parighaṭṭayet. cāpalam((34)) asya kutsayantīva haset.

Eunuchs disguised as males keep their desires secret, and when they wish to do anything they lead the life of shampooers. Under the pretence of shampooing, an eunuch of this kind embraces and draws towards himself the thighs of the man whom he is shampooing, and after this he touches the joints of his thighs and his jaghana or central portions of his body. Then, if he finds the lingam of the man erect, he presses it with his hands, and chaffs him for getting into that state. If after this, and after knowing his intention, the man does not tell the eunuch to proceed, then the latter does it of his own accord and begins the congress. If, however, he is ordered by the man to do it, then he disputes with him, and only consents at last with difficulty.

2.9.10

kṛta-lakṣaṇenāpy upalabdha-vaikṛtenāpi na codyata iti cet svayam upakramet.

Eunuchs disguised as males keep their desires secret, and when they wish to do anything they lead the life of shampooers. Under the pretence of shampooing, an eunuch of this kind embraces and draws towards himself the thighs of the man whom he is shampooing, and after this he touches the joints of his thighs and his jaghana or central portions of his body. Then, if he finds the lingam of the man erect, he presses it with his hands, and chaffs him for getting into that state. If after this, and after knowing his intention, the man does not tell the eunuch to proceed, then the latter does it of his own accord and begins the congress. If, however, he is ordered by the man to do it, then he disputes with him, and only consents at last with difficulty.

2.9.11

puruṣeṇa ca codyamānā vivadet. kṛcchreṇa cābhyupagacchet.

Eunuchs disguised as males keep their desires secret, and when they wish to do anything they lead the life of shampooers. Under the pretence of shampooing, an eunuch of this kind embraces and draws towards himself the thighs of the man whom he is shampooing, and after this he touches the joints of his thighs and his jaghana or central portions of his body. Then, if he finds the lingam of the man erect, he presses it with his hands, and chaffs him for getting into that state. If after this, and after knowing his intention, the man does not tell the eunuch to proceed, then the latter does it of his own accord and begins the congress. If, however, he is ordered by the man to do it, then he disputes with him, and only consents at last with difficulty.

2.9.12

tatra karmāṣṭa-vidhaṃ samuccaya-prayojyam.

The following eight things are then done by the eunuch one after the other, viz.

2.9.13

[1]nimitaṃ [2]pārśvato-daṣṭaṃ [3]bāhiḥ-saṃdaṃśo [4]antaḥ-saṃdaṃśaś [5]cumbitakaṃ [6]parimṛṣṭakam [7]āmra-cūṣitakaṃ [8]saṃgara iti.

The nominal congress.

Biting the sides.

Pressing outside.

Pressing inside.

Kissing.

Rubbing.

Sucking a mangoe fruit.

Swallowing up.

2.9.14

teṣv ekaikam abhyupagamya virāmābhīpsāṃ darśayet.

At the end of each of these, the eunuch expresses his wish to stop, but when one of them is finished, the man desires him to do another, and after that is done, then the one that follows it and so on.

2.9.15

itaraś ca pūrvasminn abhyupagate tad uttaram evāparaṃ nirdiśet. tasminn api siddhe tad-uttaram iti.

At the end of each of these, the eunuch expresses his wish to stop, but when one of them is finished, the man desires him to do another, and after that is done, then the one that follows it and so on.

2.9.16

karāvalambitam oṣṭhayor upari vinyastam apavidhya((35)) mukhaṃ vidhunuyāt((36)). tan [1]nimitaṃ.

(1) When, holding the man's lingam with his hand, and placing it between his lips, the eunuch moves about his mouth, it is called the "nominal congress."

2.9.17

hastenāgram avacchādya pārśvato nirdaśanam oṣṭhābhyām avapīḍya bhavatv etāvad iti sāntvayet. tat [2]pārśvato-daṣṭam..2.9.18 bhūyaś coditā saṃmīlitauṣṭhī tasyāgraṃ niṣpīḍya karṣayantīva cumbet. iti [3] bāhiḥ-saṃdaṃśaḥ.

(2) When, covering the end of the lingam with his fingers collected together like the bud of a plant or flower, the eunuch presses the sides of it with his lips, using his teeth also, it is called "biting the sides."

2.9.19

tasminn evābhyarthanayā kiṃ cid adhikaṃ praveśayet. sāpi cāgram oṣṭhābhyāṃ niṣpīḍya niṣṭhīvet((37)). iti [4]antaḥ-saṃdaṃśaḥ.

(4) When, being asked to go on, he puts the lingam further into his mouth, and presses it with his lips and then takes it out, it is called the "inside pressing."

2.9.20

karāvalambitasyauṣṭhavad grahaṇaṃ [5]cumbitakam.

(5) When, holding the lingam in his hand, the eunuch kisses it as if he were kissing the lower lip, it is called kissing.

2.9.21

tat kṛtvā jihvāgreṇa sarvato ghaṭṭanam agre ca vyadhanam iti [6]parimṛṣṭakam.

(6) When, after kissing it, he touches it with his tongue everywhere, and passes the tongue over the end of it, it is called "rubbing."

2.9.22

tathā:bhūtam eva rāga-vaśād ardha-praviṣṭaṃ nirdayam avapīḍyāvapīḍya muñcet. ity [7] āmra-cūṣitakam.

(7) When, in the same way, he puts the half of it into his mouth, and forcibly kisses and sucks it, this is called "sucking a mangoe fruit."

2.9.23

puruṣābhiprāyād eva giret pīḍayec cāparisamāpteḥ. iti [7]saṃgaraḥ.

(8) And lastly, with the consent of the man, the eunuch puts the whole lingam into his mouth, and presses it to the very end, as if he were going to swallow it up, it is called "swallowing up."

2.9.24

yathārthaṃ cātra stanana-prahaṇanayoḥ prayogaḥ. ity aupariṣṭakam.

Striking, scratching, and other things may also be done during this kind of congress.

2.9.25

kulaṭāḥ((38)) svairiṇyaḥ paricārikāḥ saṃvāhikāś cāpy etat prayojayanti.

The Auparishtaka is practised only by unchaste and wanton women, female attendants and serving maids, i.e., those who are not married to any body, but who live by shampooing.

2.9.26

tad etat tu na kāryam. samaya-virodhād((39)) a:sabhyatvāc ca. punar api hy āsāṃ vadana-saṃsarge svayam evārtiṃ prapadyeta. ity ācāryāḥ.

The Acharyas (i.e., ancient and venerable authors) are of opinion that this Auparishtaka is the work of a dog and not of a man, because it is a low practice, and opposed to the orders of the Holy Writ, and because the man himself suffers by bringing his lingam into contact with the mouths of eunuchs and women. But Vatsyayana says that the orders of the Holy Writ do not affect those who resort to courtezans, and the law prohibits the practice of the Auparishtaka with married women only. As regards the injury to the male, that can be easily remedied.

2.9.27

veśyā-kāmino 'yam a:doṣaḥ((40)). anyato 'pi parihāryaḥ syāt. iti vātsyāyanaḥ.

The Acharyas (i.e., ancient and venerable authors) are of opinion that this Auparishtaka is the work of a dog and not of a man, because it is a low practice, and opposed to the orders of the Holy Writ, and because the man himself suffers by bringing his lingam into contact with the mouths of eunuchs and women. But Vatsyayana says that the orders of the Holy Writ do not affect those who resort to courtezans, and the law prohibits the practice of the Auparishtaka with married women only. As regards the injury to the male, that can be easily remedied.

2.9.28

tasmād yās tv aupariṣṭakam ācaranti na tābhiḥ saha saṃsṛjyante prācyāḥ.

The people of Eastern India do not resort to women who practice the Auparishtaka.

2.9.29

veśyābhir eva na saṃsṛjyante āhicchatrikāḥ saṃsṛṣṭā api mukha-karma tāsāṃ pariharanti.

The people of Ahichhatra resort to such women, but do nothing with them so far as the mouth is concerned.

2.9.30

nir:apekṣāḥ sāketāḥ((41)) saṃsṛjyante.

The people of Saketa do with these women every kind of mouth congress, while the people of Nagara do not practice this, but do every other thing.

2.9.31

na tu svayam aupariṣṭakam ācaranti nāgarakāḥ.

The people of Saketa do with these women every kind of mouth congress, while the people of Nagara do not practice this, but do every other thing.

2.9.32

sarvam a:viśaṅkayā prayojayanti saurasenāḥ.

The people of the Shurasena country, on the southern bank of the Jumna do everything without any hesitation, for they say that women being naturally unclean, no one can be certain about their character, their purity, their conduct, their practices, their confidences, or their speech. They are not, however, on this account to be abandoned, because religious law, on the authority of which they are reckoned pure, lays down that the udder of a cow is clean at the time of milking, though the mouth of a cow, and also the mouth of her calf, are considered unclean by the Hindoos. Again a dog is clean when he seizes a deer in hunting, though food touched by a dog is otherwise considered very unclean. A bird is clean when it causes a fruit to fall from a tree by pecking at it, though things eaten by crows and other birds are considered unclean. And the mouth of a woman is clean for kissing and such like things at the time of sexual intercourse. Vatsyayana moreover thinks that in all these things connected with love, everybody should act according to the custom of his country, and his own inclination.

2.9.33

evaṃ hy āhuḥ ṇ ko hi yoṣitāṃ ācāraṃ caritraṃ pratyayaṃ vacanaṃ vā śrad:dhātum arhati. nisargād eva hi malina-dṛṣṭayo bhavanty etā na parityājyāḥ. tasmād āsāṃ smṛtita eva śaucam anveṣṭavyam. evaṃ hy āhuḥ
vatsaḥ prasravaṇe medhyaḥ śvā mṛga-grahaṇe śuciḥ. śakuniḥ phala-pāte tu strī-mukhaṃ rati-saṃgame.. iti.

The people of the Shurasena country, on the southern bank of the Jumna do everything without any hesitation, for they say that women being naturally unclean, no one can be certain about their character, their purity, their conduct, their practices, their confidences, or their speech. They are not, however, on this account to be abandoned, because religious law, on the authority of which they are reckoned pure, lays down that the udder of a cow is clean at the time of milking, though the mouth of a cow, and also the mouth of her calf, are considered unclean by the Hindoos. Again a dog is clean when he seizes a deer in hunting, though food touched by a dog is otherwise considered very unclean. A bird is clean when it causes a fruit to fall from a tree by pecking at it, though things eaten by crows and other birds are considered unclean. And the mouth of a woman is clean for kissing and such like things at the time of sexual intercourse. Vatsyayana moreover thinks that in all these things connected with love, everybody should act according to the custom of his country, and his own inclination.

2.9.34

śiṣṭa-vipratipatteḥ smṛti-vākyasya ca sāvakāśatvād deśa-sthiter ātmanaś ca vṛtti-pratyayānurūpaṃ pravarteta. iti vātsyāyanaḥ.

There are also the following verses on the subject.

The people of the Shurasena country, on the southern bank of the Jumna do everything without any hesitation, for they say that women being naturally unclean, no one can be certain about their character, their purity, their conduct, their practices, their confidences, or their speech. They are not, however, on this account to be abandoned, because religious law, on the authority of which they are reckoned pure, lays down that the udder of a cow is clean at the time of milking, though the mouth of a cow, and also the mouth of her calf, are considered unclean by the Hindoos. Again a dog is clean when he seizes a deer in hunting, though food touched by a dog is otherwise considered very unclean. A bird is clean when it causes a fruit to fall from a tree by pecking at it, though things eaten by crows and other birds are considered unclean. And the mouth of a woman is clean for kissing and such like things at the time of sexual intercourse. Vatsyayana moreover thinks that in all these things connected with love, everybody should act according to the custom of his country, and his own inclination.

2.9.35

bhavanti cātra ślokāḥ pramṛṣṭa-kuṇḍalāś((42)) cāpi yuvānaḥ paricārakāḥ. keṣāṃ cid eva kurvanti narāṇām aupariṣṭakam..

The male servants of some men carry on the mouth congress with their masters. It is also practiced by some citizens, who know each other well, among themselves. Some women of the harem, when they are amorous, do the acts of the mouth on the yonis of one another, and some men do the same thing with women. The way of doing this (i.e., of kissing the yoni) should be known from kissing the mouth. When a man and woman lie down in an inverted order, i.e., with the head of the one towards the feet of the other and carry on this congress, it is called the "congress of a crow."

2.9.36

tathā nāgarakāḥ ke cid anyonyasya hitaiṣiṇaḥ. kurvanti rūḍha-viśvāsāḥ paraspara-parigraham..

The male servants of some men carry on the mouth congress with their masters. It is also practiced by some citizens, who know each other well, among themselves. Some women of the harem, when they are amorous, do the acts of the mouth on the yonis of one another, and some men do the same thing with women. The way of doing this (i.e., of kissing the yoni) should be known from kissing the mouth. When a man and woman lie down in an inverted order, i.e., with the head of the one towards the feet of the other and carry on this congress, it is called the "congress of a crow."

2.9.37

puruṣāś ca tathā strīṣu karmaitat kila kurvate. vyāsas tasya ca vijñeyo mukha-cumbanavad vidhiḥ..

The male servants of some men carry on the mouth congress with their masters. It is also practiced by some citizens, who know each other well, among themselves. Some women of the harem, when they are amorous, do the acts of the mouth on the yonis of one another, and some men do the same thing with women. The way of doing this (i.e., of kissing the yoni) should be known from kissing the mouth. When a man and woman lie down in an inverted order, i.e., with the head of the one towards the feet of the other and carry on this congress, it is called the "congress of a crow."

2.9.38

parivartita-dehau tu strī-puṃsau yat paras-param. yugapat saṃprayujyete sa kāmaḥ kākilaḥ((43)) smṛtaḥ..

The male servants of some men carry on the mouth congress with their masters. It is also practiced by some citizens, who know each other well, among themselves. Some women of the harem, when they are amorous, do the acts of the mouth on the yonis of one another, and some men do the same thing with women. The way of doing this (i.e., of kissing the yoni) should be known from kissing the mouth. When a man and woman lie down in an inverted order, i.e., with the head of the one towards the feet of the other and carry on this congress, it is called the "congress of a crow."

2.9.39

tasmād guṇavatas tyaktvā caturāṃs tyāgino narān. veśyāḥ khaleṣu rajyante dāsa-hastipakādiṣu..

For the sake of such things courtezans abandon men possessed of good qualities, liberal and clever, and become attached to low persons, such as slaves and elephant drivers. The Auparishtaka, or mouth congress, should never be done by a learned Brahman, by a minister that carries on the business of a state, or by a man of good reputation, because though the practice is allowed by the Shastras, there is no reason why it should be carried on, and need only be practiced in particular cases. As for instance the taste, and the strength, and the digestive qualities of the flesh of dogs are mentioned in works on medicine, but it does not therefore follow that it should be eaten by the wise. In the same way there are some men, some places, and some times, with respect to which these practices can be made use of. A man should therefore pay regard to the place, to the time, and to the practice which is to be carried out, as also as to whether it is agreeable to his nature and to himself, and then he may or may not practice these things according to circumstances. But after all, these things being done secretly, and the mind of the man being fickle, how can it be known what any person will do at any particular time and for any particular purpose.

2.9.40

na tv etad brāhmaṇo vidvān mantrī vā rāja-dhūrdharaḥ. gṛhīta-pratyayo vāpi kārayed aupariṣṭakam..

For the sake of such things courtezans abandon men possessed of good qualities, liberal and clever, and become attached to low persons, such as slaves and elephant drivers. The Auparishtaka, or mouth congress, should never be done by a learned Brahman, by a minister that carries on the business of a state, or by a man of good reputation, because though the practice is allowed by the Shastras, there is no reason why it should be carried on, and need only be practiced in particular cases. As for instance the taste, and the strength, and the digestive qualities of the flesh of dogs are mentioned in works on medicine, but it does not therefore follow that it should be eaten by the wise. In the same way there are some men, some places, and some times, with respect to which these practices can be made use of. A man should therefore pay regard to the place, to the time, and to the practice which is to be carried out, as also as to whether it is agreeable to his nature and to himself, and then he may or may not practice these things according to circumstances. But after all, these things being done secretly, and the mind of the man being fickle, how can it be known what any person will do at any particular time and for any particular purpose.

2.9.41

na śāstram astīty etāvat prayoge kāraṇaṃ bhavet. śāstrārthān vyāpino vidyāt prayogāṃs tv eka-deśikān..

For the sake of such things courtezans abandon men possessed of good qualities, liberal and clever, and become attached to low persons, such as slaves and elephant drivers. The Auparishtaka, or mouth congress, should never be done by a learned Brahman, by a minister that carries on the business of a state, or by a man of good reputation, because though the practice is allowed by the Shastras, there is no reason why it should be carried on, and need only be practiced in particular cases. As for instance the taste, and the strength, and the digestive qualities of the flesh of dogs are mentioned in works on medicine, but it does not therefore follow that it should be eaten by the wise. In the same way there are some men, some places, and some times, with respect to which these practices can be made use of. A man should therefore pay regard to the place, to the time, and to the practice which is to be carried out, as also as to whether it is agreeable to his nature and to himself, and then he may or may not practice these things according to circumstances. But after all, these things being done secretly, and the mind of the man being fickle, how can it be known what any person will do at any particular time and for any particular purpose.

2.9.42

rasa-vīrya-vipākā hi śva-māṃsasyāpi vaidyake. kīrtitā iti tat kiṃ syād bhakṣaṇīyaṃ vicakṣaṇaiḥ..

For the sake of such things courtezans abandon men possessed of good qualities, liberal and clever, and become attached to low persons, such as slaves and elephant drivers. The Auparishtaka, or mouth congress, should never be done by a learned Brahman, by a minister that carries on the business of a state, or by a man of good reputation, because though the practice is allowed by the Shastras, there is no reason why it should be carried on, and need only be practiced in particular cases. As for instance the taste, and the strength, and the digestive qualities of the flesh of dogs are mentioned in works on medicine, but it does not therefore follow that it should be eaten by the wise. In the same way there are some men, some places, and some times, with respect to which these practices can be made use of. A man should therefore pay regard to the place, to the time, and to the practice which is to be carried out, as also as to whether it is agreeable to his nature and to himself, and then he may or may not practice these things according to circumstances. But after all, these things being done secretly, and the mind of the man being fickle, how can it be known what any person will do at any particular time and for any particular purpose.

2.9.43

santy eva puruṣāḥ kecit santi deśās tathā:vidhāḥ. santi kālāś ca yeṣv ete yogā na syur nir:arthakāḥ..

For the sake of such things courtezans abandon men possessed of good qualities, liberal and clever, and become attached to low persons, such as slaves and elephant drivers. The Auparishtaka, or mouth congress, should never be done by a learned Brahman, by a minister that carries on the business of a state, or by a man of good reputation, because though the practice is allowed by the Shastras, there is no reason why it should be carried on, and need only be practiced in particular cases. As for instance the taste, and the strength, and the digestive qualities of the flesh of dogs are mentioned in works on medicine, but it does not therefore follow that it should be eaten by the wise. In the same way there are some men, some places, and some times, with respect to which these practices can be made use of. A man should therefore pay regard to the place, to the time, and to the practice which is to be carried out, as also as to whether it is agreeable to his nature and to himself, and then he may or may not practice these things according to circumstances. But after all, these things being done secretly, and the mind of the man being fickle, how can it be known what any person will do at any particular time and for any particular purpose.

2.9.44

tasmād deśaṃ ca kālaṃ ca prayogaṃ śāstram eva ca. ātmānaṃ cāpi saṃprekṣya yogān yuñjīta vā na vā..

For the sake of such things courtezans abandon men possessed of good qualities, liberal and clever, and become attached to low persons, such as slaves and elephant drivers. The Auparishtaka, or mouth congress, should never be done by a learned Brahman, by a minister that carries on the business of a state, or by a man of good reputation, because though the practice is allowed by the Shastras, there is no reason why it should be carried on, and need only be practiced in particular cases. As for instance the taste, and the strength, and the digestive qualities of the flesh of dogs are mentioned in works on medicine, but it does not therefore follow that it should be eaten by the wise. In the same way there are some men, some places, and some times, with respect to which these practices can be made use of. A man should therefore pay regard to the place, to the time, and to the practice which is to be carried out, as also as to whether it is agreeable to his nature and to himself, and then he may or may not practice these things according to circumstances. But after all, these things being done secretly, and the mind of the man being fickle, how can it be known what any person will do at any particular time and for any particular purpose.

2.9.45

arthasyāsya rahasyatvāc calatvān manasas tathā. kaḥ kadā kiṃ kutaḥ kuryād iti ko jñātum arhati..

For the sake of such things courtezans abandon men possessed of good qualities, liberal and clever, and become attached to low persons, such as slaves and elephant drivers. The Auparishtaka, or mouth congress, should never be done by a learned Brahman, by a minister that carries on the business of a state, or by a man of good reputation, because though the practice is allowed by the Shastras, there is no reason why it should be carried on, and need only be practiced in particular cases. As for instance the taste, and the strength, and the digestive qualities of the flesh of dogs are mentioned in works on medicine, but it does not therefore follow that it should be eaten by the wise. In the same way there are some men, some places, and some times, with respect to which these practices can be made use of. A man should therefore pay regard to the place, to the time, and to the practice which is to be carried out, as also as to whether it is agreeable to his nature and to himself, and then he may or may not practice these things according to circumstances. But after all, these things being done secretly, and the mind of the man being fickle, how can it be known what any person will do at any particular time and for any particular purpose.

2.9_2

iti śrīvātyāyanīye kāmasūtre sāṃprayogike dvitīye 'dhikaraṇe aupariṣṭakaṃ navamo 'dhyāyaḥ. āditaś caturdaśaḥ.

2.9.p1

leçon 10
section (prakaraṇa)20 [ratārambhāvasānika-prakaraṇam]