Kamasutra 6

6.1.1

veśyānāṃ puruṣādhigame ratir vṛttiś ca sargāt.

By having intercourse with men courtezans obtain sexual pleasure as well as their own maintenance. Now when a courtezan takes up with a man from love, the action is natural; but when she resorts to him for the purpose of getting money, her action is artificial or forced. Even in this latter case, however, she should conduct herself as if her love were indeed natural, because men repose their confidence on those women who apparently love them. In making known her love to the man, she should show an entire freedom from avarice, and for the sake of her future credit she should abstain from acquiring money from him by unlawful means.

6.1.2

ratitaḥ pravartanaṃ svābhāvikaṃ kṛtrimam arthārtham.

By having intercourse with men courtezans obtain sexual pleasure as well as their own maintenance. Now when a courtezan takes up with a man from love, the action is natural; but when she resorts to him for the purpose of getting money, her action is artificial or forced. Even in this latter case, however, she should conduct herself as if her love were indeed natural, because men repose their confidence on those women who apparently love them. In making known her love to the man, she should show an entire freedom from avarice, and for the sake of her future credit she should abstain from acquiring money from him by unlawful means.

6.1.3

tad api svābhāvikavad rūpayet.

By having intercourse with men courtezans obtain sexual pleasure as well as their own maintenance. Now when a courtezan takes up with a man from love, the action is natural; but when she resorts to him for the purpose of getting money, her action is artificial or forced. Even in this latter case, however, she should conduct herself as if her love were indeed natural, because men repose their confidence on those women who apparently love them. In making known her love to the man, she should show an entire freedom from avarice, and for the sake of her future credit she should abstain from acquiring money from him by unlawful means.

6.1.4

kāma-parāsu hi puṃsāṃ viśvāsa-yogāt.

By having intercourse with men courtezans obtain sexual pleasure as well as their own maintenance. Now when a courtezan takes up with a man from love, the action is natural; but when she resorts to him for the purpose of getting money, her action is artificial or forced. Even in this latter case, however, she should conduct herself as if her love were indeed natural, because men repose their confidence on those women who apparently love them. In making known her love to the man, she should show an entire freedom from avarice, and for the sake of her future credit she should abstain from acquiring money from him by unlawful means.

6.1.5

a:lubdhatāṃ ca khyāpayet tasya nidarśanārtham.

By having intercourse with men courtezans obtain sexual pleasure as well as their own maintenance. Now when a courtezan takes up with a man from love, the action is natural; but when she resorts to him for the purpose of getting money, her action is artificial or forced. Even in this latter case, however, she should conduct herself as if her love were indeed natural, because men repose their confidence on those women who apparently love them. In making known her love to the man, she should show an entire freedom from avarice, and for the sake of her future credit she should abstain from acquiring money from him by unlawful means.

6.1.6

na cān:upāyenārthān sādhayed āyati-saṃrakṣaṇārtham.

By having intercourse with men courtezans obtain sexual pleasure as well as their own maintenance. Now when a courtezan takes up with a man from love, the action is natural; but when she resorts to him for the purpose of getting money, her action is artificial or forced. Even in this latter case, however, she should conduct herself as if her love were indeed natural, because men repose their confidence on those women who apparently love them. In making known her love to the man, she should show an entire freedom from avarice, and for the sake of her future credit she should abstain from acquiring money from him by unlawful means.

6.1.7

nityam alaṅkāra-yoginī rāja-mārgāvalokinī dṛśyamānā na cātivṛttā tiṣṭhet. paṇya-sa: dharmatvāt.

A courtezan, well dressed and wearing her ornaments, should sit or stand at the door of her house, and without exposing herself too much, should look on the public road so as to be seen by the passers-by, she being like an object on view for sale. She should form friendships with such persons as would enable her to separate men from other women, and attach them to herself, to repair her own misfortunes, to acquire wealth, and to protect her from being bullied, or set upon by persons with whom she may have dealings of some kind or another.

6.1.8

yair nāyakam āvarjayed anyābhyaś cāvacchindyād ātmanaś cān:arthaṃ pratikuryād arthaṃ ca sādhayen na ca gamyaiḥ paribhūyeta tān sahāyān kuryāt.

A courtezan, well dressed and wearing her ornaments, should sit or stand at the door of her house, and without exposing herself too much, should look on the public road so as to be seen by the passers-by, she being like an object on view for sale. She should form friendships with such persons as would enable her to separate men from other women, and attach them to herself, to repair her own misfortunes, to acquire wealth, and to protect her from being bullied, or set upon by persons with whom she may have dealings of some kind or another.

6.1.9

te tv ārakṣaka-puruṣā dharmādhikaraṇasthā((161)) daiva-jñā vikrāntāḥ śūrāḥ samāna-vidyāḥ kalā-grāhiṇaḥ pīṭhamarda-vīṭa-vidūṣaka-mālākāra-gāndhika-śauṇḍika-rajaka-nāpita- bhikṣukās teca te ca kārya-yogāt.

These persons are:

The guards of the town, or the police.

The officers of the courts of justice.

Astrologers.

Powerful men, or men with interest.

Learned men.

Teachers of the sixty-four arts.

Pithamardas or confidants.

Vitas or parasites.

Vidushakas or jesters.

Flower sellers.

Perfumers.

Vendors of spirits.

Washermen.

Barbers.

Beggars.

And such other persons as may be found necessary for the particular object to be acquired.

6.1.10

kevalārthās tv amī gamyāḥ ṇ sva-tantraḥ pūrve vayasi vartamāno vittavān a:parokṣa-vṛttir adhikaraṇavān a:kṛcchrādhigata-vittaḥ. saṃgharṣavān santatāyaḥ subhaga-mānī ślāghanakaḥ paṇḍakaś((162)) ca puṃ-śabdārthī. samāna-spardhī sva-bhāvatas tyāgī. rājani mahāmātre vā siddho daiva-pramāṇo vittāvamānī gurūṇāṃ śāsanātigaḥ sa:jātānāṃ lakṣya-bhūtaḥ sa:vitta eka-putro liṅgī pracchanna-kāmaḥ śūro vaidyaś ceti.

The following kinds of men may be taken up with, simply for the purpose of getting their money:

Men of independent income.

Young men.

Men who are free from any ties.

Men who hold places of authority under the King.

Men who have secured their means of livelihood without difficulty.

Men possessed of unfailing sources of income.

Men who consider themselves handsome.

Men who are always praising themselves.

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

One who hates his equals.

One who is naturally liberal.

One who has influence with the King or his ministers.

One who is always fortunate.

One who is proud of his wealth.

One who disobeys the orders of his elders.

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

An only son whose father is wealthy.

An ascetic who is internally troubled with desire.

A brave man.

A physician of the King.

Previous acquaintances.

6.1.11

prīti-yaśo-'rthās tu guṇato 'dhigamyāḥ.

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

6.1.12

mahā-kulīno vidvān sarva-samaya-jñaḥ kavir ākhyāna-kuśalo vāgmī pragalbho vividha-śilpa- jño vṛddha-darśī sthūla-lakṣo mahotsāho dṛḍha-bhaktir an:asūyakas tyāgī mitra-vatsalo ghaṭā-goṣṭhī-prekṣaṇaka-samāja-samasyā-krīḍana-śīlo nīrujo ':vyaṅga-śarīraḥ prāṇavān a:madya-po vṛṣo maitraḥ strīṇāṃ pranetā lālayitā ca. na cāsāṃ vaśa-gaḥ sva-tantra- vṛttir a:niṣṭhuro 'n:īrṣyālur an:avaśaṅkī ceti nāyaka-guṇāḥ.

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

Such are the good qualities of a man.

6.1.13

nāyikāyāḥ punā rūpa-yauvana-lakṣaṇa-mādhurya-yoginī guṇeṣv anuraktā na tathārtheṣu prīti-saṃyoga-śīlā sthira-matir eka-jātīyā viśeṣārthinī nityam a:kadarya-vṛttir goṣṭhī-kalā-priyā ceti nāyikā-guṇāḥ.

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

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

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

6.1.14

nāyikā punar buddhi-śīlācāra ārjavaṃ kṛta-jñatā dīrgha-dūra-darśitvaṃ a:visaṃvāditā deśa-kāla-jñatā nāgarakatā dainyātihāsa-paiśunya-parivāda-krodha-lobha-stambha-cāpala- varjanaṃ pūrvābhibhāṣitā kāma-sūtra-kauśalaṃ tad-aṅga-vidyāsu ceti sādhāraṇa-guṇāḥ.

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

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

6.1.15

guṇa-viparyaye doṣāḥ.

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

6.1.16

kṣayī rogī kṛmi-śakrd vāyasāsyaḥ priya-kalatraḥ paruṣa-vāk kadaryo nirghṛṇo guru-jana-parityaktaḥ steno dambha-śīlo mūla-karmaṇi prasakto mānāpamānayor an:apekṣī dveṣyair apy artha-hāryo vilajja ity a:gamyāḥ.

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

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

6.1.17

rāgo bhayam arthaḥ saṃgharṣo vaira-niryātanaṃ jijñāsā pakṣaḥ khedo dharmo yaśo 'nukampā suhṛd-vākyaṃ hrīḥ priya-sādṛśyaṃ dhanyatā rāgāpanayaḥ sājātyaṃ sāhaveśyaṃ sātatyam āyatiś ca gamana-kāraṇāni bhavantīty ācāryāḥ.

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

6.1.18

artho 'n:artha-pratīghātaḥ prītiś ceti vātsyāyanaḥ.

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

6.1.19

arthas tu prītyā na bādhitaḥ. asya prādhānyāt.

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

6.1.20

bhayādiṣu tu guru-lāghavaṃ parīkṣyam

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

6.1.20.p1

# 50c iti sahāya-gamyāgamya-[gamana-]kāraṇa-cintā((163)).

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

6.1.20.p2

section (prakaraṇa)51

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

6.1.21

upamantritāpi gamyena sahasā na pratijānīyāt. puruṣāṇāṃ su:labhāvamānitvāt.

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

6.1.22

bhāva-jijñāsārthaṃ paricāraka-mukhān saṃvāhaka-gāyana-vaihāsikān gamye tad-bhaktān vā praṇidadhyāt.

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

6.1.23

tad-a:bhāve pīṭhamardādīn. tebhyo nāyakasya śaucā:śaucaṃ rāgāparāgau saktā:saktatāṃ dānā:dāne ca vidyāt.

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

6.1.24

saṃbhāvitena ca saha viṭa-purogāṃ prītiṃ yojayet.

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

6.1.25

lāvaka-kukkuṭa-meṣa-yuddha-śuka-śārikā-pralāpana-prekṣaṇaka-kalā-vyapadeśena pīṭhamardo nāyakaṃ tasyā udavasitam ānayet.

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

6.1.26

tāṃ vā tasya.

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

6.1.27

āgatasya prīti-kautuka-jananaṃ kiṃ cid dravya-jātaṃ svayam idam a:sādhāraṇopabhogyam iti prīti-dāyaṃ dadyāt.

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

6.1.28

yatra ca ramate tayā goṣṭhyainam upacāraiś ca rañjayet.

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

6.1.29

gate ca sa:parihāsa-pralāpāṃ sopāyanāṃ paricārikām abhīkṣṇaṃ preṣayet..6.1.30 sa:pīṭhamardāyāś ca kāraṇāpadeśena svayaṃ gamanam

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

6.1.29.p1

# 51c iti gamyopāvartanam((164)).

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

6.1.31

bhavanti cātra ślokāḥ.
tāmbūlāni srajaś caiva saṃskṛtaṃ cānulepanam. āgatasyāharet prītyā kalā-goṣṭhīś ca yojayet..

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

6.1.32

dravyāṇi praṇaye dadyāt kuryāc ca parivartanam. saṃprayogasya cākūtam nijenaiva prayojayet..

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

6.1.33

prīti-dāyair upanyāsair upacāraiś ca kevalaiḥ. gamyena saha saṃsṛṣṭā rañjayet taṃ tataḥ param((165))..

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

6.1_2

iti śrī vātsyāyanīye kāmasūtre vaiśike ṣaṣṭhe 'dhikaraṇe sahāya-gamyā:gamya-cintā gamana-kāraṇaṃ gamyopāvartanaṃ prathamo 'dhyāyaḥ.

6.1.p1

leçon 2 dvitīyo 'dhyāyaḥ.
section (prakaraṇa)52 [kāntānuvṛtta-prakaraṇam]

6.2.1

saṃyuktā nāyakena tad-raṇjanārtham ekacāriṇī-vṛttam anutiṣṭhet((166)).

When a courtezan is living as a wife with her lover, she should behave like a chaste woman, and do everything to his satisfaction. Her duty in this respect, in short, is, that she should give him pleasure, but should not become attached to him, though behaving as if she were really attached.

6.2.2

rañjayen na tu sajjeta saktavac ca viceṣṭeteti saṃkṣepoktiḥ.

When a courtezan is living as a wife with her lover, she should behave like a chaste woman, and do everything to his satisfaction. Her duty in this respect, in short, is, that she should give him pleasure, but should not become attached to him, though behaving as if she were really attached.

6.2.3

mātari ca krūra-śīlāyām artha-parāyāṃ cāyattā syāt.

Now the following is the manner in which she is to conduct herself, so as to accomplish the above mentioned purpose. She should have a mother dependent on her, one who should be represented as very harsh, and who looked upon money as her chief object in life. In the event of there being no mother, then an old and confidential nurse should play the same role. The mother or nurse, on their part, should appear to be displeased with the lover, and forcibly take her away from him. The woman herself should always show pretended anger, dejection, fear, and shame on this account, but should not disobey the mother or nurse at any time.

6.2.4

tad-a:bhāve mātṛkāyām.

Now the following is the manner in which she is to conduct herself, so as to accomplish the above mentioned purpose. She should have a mother dependent on her, one who should be represented as very harsh, and who looked upon money as her chief object in life. In the event of there being no mother, then an old and confidential nurse should play the same role. The mother or nurse, on their part, should appear to be displeased with the lover, and forcibly take her away from him. The woman herself should always show pretended anger, dejection, fear, and shame on this account, but should not disobey the mother or nurse at any time.

6.2.5

sā tu gamyena nātiprīyeta.

Now the following is the manner in which she is to conduct herself, so as to accomplish the above mentioned purpose. She should have a mother dependent on her, one who should be represented as very harsh, and who looked upon money as her chief object in life. In the event of there being no mother, then an old and confidential nurse should play the same role. The mother or nurse, on their part, should appear to be displeased with the lover, and forcibly take her away from him. The woman herself should always show pretended anger, dejection, fear, and shame on this account, but should not disobey the mother or nurse at any time.

6.2.6

prasahya ca duhitaram ānayet.

Now the following is the manner in which she is to conduct herself, so as to accomplish the above mentioned purpose. She should have a mother dependent on her, one who should be represented as very harsh, and who looked upon money as her chief object in life. In the event of there being no mother, then an old and confidential nurse should play the same role. The mother or nurse, on their part, should appear to be displeased with the lover, and forcibly take her away from him. The woman herself should always show pretended anger, dejection, fear, and shame on this account, but should not disobey the mother or nurse at any time.

6.2.7

tatra tu nāyikāyāḥ saṃtatam a:ratir nirvedo vrīḍāṃ bhayaṃ ca.

Now the following is the manner in which she is to conduct herself, so as to accomplish the above mentioned purpose. She should have a mother dependent on her, one who should be represented as very harsh, and who looked upon money as her chief object in life. In the event of there being no mother, then an old and confidential nurse should play the same role. The mother or nurse, on their part, should appear to be displeased with the lover, and forcibly take her away from him. The woman herself should always show pretended anger, dejection, fear, and shame on this account, but should not disobey the mother or nurse at any time.

6.2.8

na tv eva śāsanātivṛttiḥ.

Now the following is the manner in which she is to conduct herself, so as to accomplish the above mentioned purpose. She should have a mother dependent on her, one who should be represented as very harsh, and who looked upon money as her chief object in life. In the event of there being no mother, then an old and confidential nurse should play the same role. The mother or nurse, on their part, should appear to be displeased with the lover, and forcibly take her away from him. The woman herself should always show pretended anger, dejection, fear, and shame on this account, but should not disobey the mother or nurse at any time.

6.2.9

vyādhiṃ caikam a:nimittam a:jugupsitam a:cakṣur-grāhyam a:nityaṃ ca khyāpayet.

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

6.2.10

sati kāraṇe tad-apadeśaṃ ca nāyakān:abhigamanam.

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

6.2.11

nir:mālyasya tu nāyikā ceṭikāṃ preṣayet tāmbūlasya ca.

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

6.2.12

vyavāye tad-upacāreṣu vismayaḥ.

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

6.2.13

catuḥṣaṣṭyāṃ śiṣyatvam.

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

6.2.14

tad-upadiṣṭānāṃ ca yogānām ābhīkṣṇyenānuyogaḥ.

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

6.2.15

tat-sātmyād rahasi vṛttiḥ.

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

6.2.16

manorathānām ākhyānam.

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

6.2.17

guhyānāṃ vaikṛta-pracchādanam.

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

6.2.18

śayane parāvṛttasyānupekṣaṇam.

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

6.2.19

ānulomyaṃ guhya-sparśane.

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

6.2.20

suptasya cumbanam āliṅganaṃ ca.

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

6.2.21

prekṣaṇam anya-manaskasya. rāja-mārge ca prāsāda-sthāyās tatra viditāyā vrīḍā śāṭhya-nāśaḥ.

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

6.2.22

tad-dveṣye dveṣyatā. tat-priye priyatā. tad-ramya ratiḥ. tam anu harṣa-śokau. strīṣu jijñāsā. kopaś cā:dīrgaḥ.

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